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J UNITED STATES ^OF AMERICA. J 



PASTORAL CONVERSATIONS. 



BY EDWARD F. CUTTER. 

PASTOR OF THE SECOND CONGREGATIONAL CHURCH, WARREN, MAINE. 



Written for the Massachusetts Sabbath School Society, and 
revised by the Committee of Publication. 



f r 



BOSTON: 

MASSACHUSETTS SABBATH SCHOOL SOCIETY, 

Depository, No. 13 Cornhill. 

1846. 






Entered, according to Act of Congress, in the year 1846, 

By CHRISTOPHER C. DEAN, 
in the Clerk's Office of the District Court of Massachusetts. 



P 



NOTE. 



The substance of the following pages was originally 
delivered in Lectures to the Congregation, with which 
the author labors, during a season of spiritual refresh- 
ing. Prepared amid the cares of such a season, they 
were not written out, but given from very brief and 
imperfect notes. So much interest was felt in them, 
that the author was induced, after the lapse of several 
years to write them out in full, and repeat them in the 
ordinary exercises of the Sabbath. 

They were not designed to form a regular series ; 
but such subjects were taken, as were most readily 
suggested by the progress of the revival. 

No apology is offered for the frequency of quota- 
tions ; as the author is satisfied that they will be 
regarded as the most instructive portions of the 
volume ; and its design is not an exhibition of original 
views, so much as an attempt to impress more deeply 
on the minds, truths well known, but not suffered to 
have due influence on the heart and life. Hence 
illustrations are gathered from every quarter ; and it 
is more impressive, as well as more honest, to give 
those, borrowed from others, in the language of their 
authors; for so much depends on the expression, that 



IV 



the point of an illustration is often lost by changing 
the words, in which it was originally given. 

The volume, it is hoped, may be an aid to the 
Sabbath school teacher, in presenting familiar and 
intelligible illustrations of truth to the young. Should 
it be thus owned of God, in the great work of en- 
lightening the rising generation, the fondest desire of 
the author will be accomplished, e. f. c, 

Warren, 



CONTENTS. 
CHAPTEK I. 

RELIGIOUS IMPRESSIONS, 7 

CHAPTER II. 

CON\lCTION OF SIX, 25 

CHAPTER III. 

IMPORTANCE OF DECISION, 44 

CHAPTER IV. 

CHARACTER OF GOD, 66 

CHAPTER V. 

RELATIONS OF GOD TO MAN, SI 

CHAPTER VI. 

DIFFICULTIES IN RELIGION, 102 

1* 



VI CONTENTS. 

CHAPTER VII. 

COMPARISON WITH OTHERS, 126 

CHAPTER VIII. 

COMPARISON WITH OTHERS, . . . . . .148 

CHAPTER IX. 

THE DAILY RECORDS OF LIFE, 168 

CHAPTER X. 

DESPONDENCY, 191 



PASTOML CONVERSATIONS. 



CHAPTER I. 

RELIGIOUS liMPRESSIONS. 

Nature of mental impressions. Remark of Cecil. Appeals of re- 
ligion. Illustration from Payson. Means used to win men to re- 
ligion. Anecdote of an English nobleman. How we may know the 
teachings of the Spirit. Impressions of truth must be cherished. 
Causes which lead to the neglect of religious impressions. Neces- 
sity of resisting the operation of these causes. Extract from 
Payson. 

The human mind is so constituted, that im- 
pressions are easily made, and as easily 
effaced. Like the plastic wax. it receives 
an impress from every surrounding object, 
which may pass away in a moment, or be 
deepened by thought and reflection, so as 
to remain forever. Hence the necessity of 
cherishing those impressions which we wish 
to be permanent. If neglected they will 
not abide by us, but, in the constant pres- 



PASTORAL CONVERSATIONS. 

sure of new emotions, be obliterated and 
forgotten. Especially if there are strong 
temptations to lose sight of these impres- 
sions, must we guard them v/ell, ^^ lest at 
any time we let them slip." They may be 
faint and easily effaced, but, if cultivated, 
they will be more deeply graven, and so 
fixed that they cannot be blotted out. 

From neglect or forgetfulness of this law 
of the mind, many fall into dangerous 
errors on the most important of all subjects. 
For when religious impressions are alluded 
to, they think at once not of a kind, gentle 
influence, that may be yielded to or re- 
sisted, but of a mighty overwhelming 
power, that subdues all before it. Hence 
they disregard the true impressions, and 
wait for such as they have imagined. The 
still, small voice is unheeded. They are 
lingering for the earthquake, the whirl- 
wind and the fire. There are secret influ- 
ences moving them, which, if obeyed, 
would lead to God and heaven ; but they 
wait for a power that shall drive them into 
the kingdom of God, like the arm of om- 
nipotence. 



RELIGIOUS IMPRESSIONS. 

Such however J is not God's ordinary 
method of working, either in providence or 
in grace. Cecil has well remarked, that, 
*'the grandest operations, both in nature 
and in grace, are the most silent and im- 
perceptible. The shallow brook bubbles in 
its passage, and is heard by every one ; but 
the coming on of the seasons is silent and 
unseen. The storm rages and alarms ; but 
its fury is soon exhausted, and its effects 
are partial and soon remedied; but the 
dew, though gentle and unheard, is im- 
mense in quantity, and the very life of 
large portions of the earth. And these are 
pictures of the operations of grace, in the 
church and in the soul.'^ God may indeed 
sometimes vindicate his power, by smiting 
a Saul of Tarsus at noonday, and hum- 
bling his pride by an almighty arm. But 
ordinarily he deals by gentle means, open- 
ing the heart, as of Lydia, to the winning 
influences of the gospel, and nurturing the 
impression by prayer, and the teaching of 
the Spirit. 

In regarding therefore our religious im- 



10 PASTORAL CONVERSATIONS. 

pressions, we are to remember this mode of 
God's operation. We are not to expect 
miraculous interposition. Religion address- 
es us in the world in earnest tones. It 
appeals to our fears, our hopes, our hearts 
and consciences. It pleads in every form 
of entreaty, warns in every note of remon- 
strance, and wins in every whisper of 
promise. By yielding to these voices we 
must find instruction, and be drawn from 
the paths of sin into the way of life. To 
hear these voices we must incline the ear, 
to profit by them, we must treasure them 
in the heart. For there are a thousand 
temptations to neglect them all. The 
world is pressing its claims by every avenue 
of sense ; the heart is exerting its blinding 
influence with unparalleled deceitfulness, 
and the great adversary seeks to lead us 
captive at his will. Under all these oppos- 
ing influences, if the impressions of truth 
be not cherished, they will pass away, like 
the writing on the sea-shore, over Avhich 
the wave dashes and blots it out forever. 
From forgetfulness of this fact, many 



RELIGIOUS IMPRESSIONS. 11 

have been deluded. Impressions have been 
made in the mind, Avhich, cherished and 
followed, would have led to heaven; but, 
being neglected, have died away and been 
forgotten. Pay son has given a beautiful 
illustration, which is in point here : "God 
holds out to you, as it were, a thread no 
stronger than a spider's web, and says, 
^ Take hold of this thread ; I will increase 
its strength day by day, until it becomes 
the line of salvation to you.' — So it is with 
the little interest you feel in the Bible class. 
If you cherish this, if you reflect upon what 
you read and hear, and daily pray to be 
made wise by these instructions, God will 
increase your interest to its consummation, 
till you become perfect ones in Christ Jesus. 
But if you lose your hold on this thread, 
you are lost." 

How many such "threads" are let down 
from heaven upon us ! how often, alas, are 
they sundered and broken by our careless- 
ness. With what diligence ought they to 
be guarded. It matters not in what form 
they come. For God uses a great variety 



12 PASTORAL CONVERSATIONS. 

of means to influence the mind. He may 
sometimes speak in love, and the invitation 
sounds so sweetly on our ear, as to draw us 
gently towards Him. He may sometimes 
lift up his voice in warning, and the solemn 
remonstrance makes us start from the way 
of death. It may be a pungent sermon, a 
word spoken in season, an afi'ecting provi- 
dence, or a stroke of afiiiction that moves 
us. For in all these God makes his voice 
to be heard. The great point to be remem- 
bered is, we are in danger of losing these 
impressions, of breaking ofl; these fine 
^' threads," that are drawing us toward 
heaven. Hence the need of reflection and 
retirement. A shght interruption, a par- 
leying with the world will sometimes 
utterly destroy them. An affecting story 
of this kind is told by an English noble- 
man in relation to himself, ^' At one 
time," he says, ^' my mind was impressed 
with the importance of religion, and I 
thought I must pray. I accordingly re- 
paired to my chamber, and kneeled down 
for prayer. The thought struck me that I 



RELIGIOUS IMPRESSIONS. 13 

might be interrupted, and I rose from my 
knees and locked the door. Again I kneeled 
down, but my mind was troubled lest some 
one should look through the key-hole, and 
I rose and secured that opening. The third 
time I attempted to pray, but thought I 
would first drop the curtains of the win- 
dow. A company of soldiers passing by 
with a band of music, as I came to the 
window, attracted my attention, and I 
stood and gazed upon them, till my religious 
impressions vanished. When they had 
passed by I felt no more inclination to 
pray, but buckled on my sword, and went 
to the theatre, when I soon forgot all my 
serious thoughts, which did not return 
again.'' How many such instances may 
be found of trifling with hours of sober 
thought — those crises of our spiritual exist- 
ence, when the destinies of heaven and hell 
seem crowded into a moment, and the ques- 
tion of our immortal life hangs suspended 
■on the decision. 

How may such an end be avoided, but 
by understanding the true character of re- 
2 



14 PASTORAL CONVERSATIONS. 

ligious impressions 7 We must avoid mis- 
taking our own suggestions for the teach- 
ings of the Holy Ghost. And we have a 
sure rule by which we may discern the 
voice of God, amid the thousand thoughts 
that revolve in the mind. That rule is the 
Bible. The truths God seeks to impress on 
the mind are there written, and we may 
compare our impressions with them. The 
end of all Bible teaching is to make us 
holy. For this, it calls from sin, and prof- 
fers pardon ; for this, it leads to a Saviour's 
blood, and reveals a sanctifying spirit ; for 
this, it warns of hell, and allures to heaven. 
This, then, will be the characteristic feature 
of true religious impressions. There will 
be a sense of sin, leading to penitence and 
prayer; a desire for holiness, drawing to 
the atoning blood of the Redeemer, and the 
purifying influence of the Spirit of grace ; 
an aspiration for heaven, urging to flee from 
the wrath to come and lay hold on eternal 
life. Hence these essential points must be 
kept in view, that we may avoid all danger 



RELIGIOUS IMPRESSIONS. 15 

of deception, in a matter so intimately con- 
nected with our highest interest. 

It will be seen therefore how important 
a place must be given to the Bible, in 
strengthening and guiding religious impres- 
sions. In its teachings of doctrine, in its 
views of sin, in its lessons of human life, in 
its varied notes of warning and promise, in 
its revelations of death, judgment and eter- 
nity, every voice of the Spirit will find an 
echo, by which that voice will be repeated 
in our ears with increasing force and 
power. Try then every impression by the 
law and the testimony ; cherish those, that 
accord with this Word ; beware how they 
slip from you. for they are the voice of 
God. This is your great duty, your mo- 
mentous responsibility. They are to be 
cherished by calm thought and serious 
prayer. There is not enough of self-com- 
munion, of studying our own hearts, of so 
reading our religious impressions, as to un- 
derstand their teaching, and be prepared to 
follow in the path to which they would 
lead us. Hence they are dim and feeble — 



16 PASTORAL CONVERSATIONS. 



and exert little influence. Hence too many 
suppose they are hardly susceptible of relig- 
ious impressions. A still greater number 
believe they have never felt the strivings of 
the Spirit, many of whom imagine they are 
anxiously waiting to welcome the Spirit's 
descent upon their soul. But are these per- 
sons so left of God 7 Have they really no 
impressions of religion 7 Have they passed 
from the cradle thus far without impres- 
sions of God and eternity ? By no means. 
There are many hours they can recall, 
when there was an influence moving on the 
mind that wakened serious thoughts of 
eternal things. It may have been transient, 
but it might have been retained. It may 
have been light, but it might have been 
deepened. It may exist only as a remem- 
brance of the past, but it might have been 
made an abiding principle of action. The 
great error has been, the thought that such 
impressions needed no effort to retain them, 
whereas the apostle teaches, and it is a 
lesson confirmed by all experience, that 
''we ought to give the more earnest heed 



RELIGIOUS IMPRESSIONS. 17 

to the things we have heard, lest at any 
time we should let them slip." Is it strange 
in a world like this, that these unheeded 
and unguarded impressions slip from us 7 
Then to little advantage have we read the 
Saviour's parable of the sower — where the 
birds devoured every seed thrown out neg- 
lected and uncovered on the beaten path. 

There are many causes that operate to 
lead us to think lightly of religious impres- 
sions. One is the wild and fanatical ex- 
citement of many who claim to be moved 
by the Spirit of God. But this excess and 
delusion are wholly avoided by the rule 
already given. If we cleave to the Bible, 
it will speak words of truth and soberness, 
and though it may and will deeply move 
our feelings, it will not lead us away from 
sound reason^ or betray us into any of the 
freaks of an excited imagination. We must 
therefore learn to separate the chaff from 
the wheat; and not reject the truth, be- 
cause we see it sometimes exhibited in con- 
nection with much that is unbecoming. 
We must rather seek to separate it from all 
2^ 



IS PASTORAL CONVERSATIONS. 

untoward influences, and yield our hearts 
to its simple and unmingled wisdom. Many 
connect the idea of religious impressions 
with weakness. They regard them as the 
creation of fear. But this is not true. God 
does indeed appeal to our fears : but it is in 
mercy to snatch us from danger. In the 
natural Avorld he places beacons to warn us 
of peril. The traveler, who is floating his 
skifl* down an unknown stream, may be 
gliding smoothly and fearlessly on the 
gentle current. But suddenly he starts ; 
the waters begin to sweep more swiftly 
on — he hears a roar — it is the cataract 
— he knows the rapids are nigh. With 
well-nerved hand he plies the oar and 
escapes. Is it not mercy that thus inter- 
rupts his security, and bids the voice of the 
leaping waters fall on his ear? Had not 
God made such laws for the natural world, 
must not the boatman have perished? In 
like manner God guards the stream of life. 
Its waters may roll smoothly and pleas- 
antly in the day of health and prosperity; 
and were there no warning sounds around 
the rocks of adversity, or the niighty cata- 



RELIGIOUS IMPRESSIONS. 19 

racts of death, might not man float on 
fearless and unconcerned, and find all his 
hopes wrecked in eternity ? There are, 
therefore, impressions of fear, true impres- 
sions. They are natural, they are useful. 
The sinner must feel them; he ought to 
cherish them, that like Noah, he may be 
'' moved by fear," to secure his salvation. 
Fear is as reasonable as any other emotion, 
when there is just ground to exercise it. 
The wise man has said — '' happy is he that 
feareth always." The fear of sin is one of 
the strongest motives to forsake it, and 
escape the wretchedness it brings. But let 
it be remembered that the fear which enters 
into true religious impressions, is not the 
mere slavish fear of punishment. It is 
rather the fear of sin itself, and of the de- 
served displeasure of God. It is founded 
in reason. Its suitableness is taught in the 
Bible, and witnessed to by the conscience. 
No rational man can feel that it is either 
weak or unmanly to cherish it. He who 
would not bow the knee to man, may he in 
the dust before God ; he, who could meet the 



20 PASTORAL CONVERSATIONS. 

face of man unmovedj may stand trembling 
before the Almighty ; for ^' it is a fearful 
thing to fall into the hands of the Hving 
God." But how many who disdain to 
acknowledge themselves thus afraid of 
God, yield to that most miserable Aveak- 
ness, the fear of man. The dread of 
ridicule, of the finger of scorn, or of the 
world's pitying laugh, leads them to resist 
rather than cherish their religious im- 
pressions. Especially is this fatal snare 
found in the path of the young. Many in 
the morning of life, the most favorable sea- 
son for deep, lasting religious impressions, 
are beguiled from God by the fear of the 
world. They are afraid to show a serious 
face, to evince any concern in respect to the 
soul, and much more to propose the solemn 
inquiry, ''what must I do to be saved," 
lest some careless friend should taunt them 
with weakness or gloom. They may often 
be disturbed with the thought that all is 
not right; the influence of early instruc- 
tions, or of the preaching of the Word may 
be so strong, as to make them often uneasy 



RELIGIOUS IMPRESSIONS. 21 

in their impenitence. Perhaps some solemn 
admonition of God's providence may warn 
them of the certainty of death, and fill 
them with apprehension, in view of their 
unfitness to meet it. Conscience urges them 
to seek the kingdom of God. They half 
resolve to enter at once upon the work. 
But the remembrance of their gay and friv- 
olous companions flashes across the mind, 
and they cannot summon resolution to for- 
sake them, and endure their sneering langh. 
The serious impressions are stifled, and 
they drown them all in a more eager pur- 
suit of the world, and its follies. How 
many, alas, thus break away from the 
strivings of the Spirit, and the urgings of 
conscience, and tarn their back upon the 
open door of mercy. 

Under all these circumstances, religious 
impressions have much to contend with. 
And it should always be remembered that 
it is in a world hostile to God, we are called 
to work out our salvation. If the opera- 
tions of grace be neglected, the work of sin 
will go on in the heart. If impressions of 



22 PASTORAL CONVERSATIONS. 

truth be not cherished, lines of error will be 
written in their stead. Happy is he, who 
is ready to say with the youthful Samuel, 
to every voice of God, ^^ Speak, Lord ; for 
thy servant heareth." In such a state of 
mind, there will be no difficulty in finding 
the voice, for it speaks all around, and 
within us. The reason, we hear it not, is, 
that we have closed our ears; the reason 
we understand it not, is, that we have har- 
dened our hearts. Let the ear be open, and 
the heart attentive, and you will hear the 
still small voice whispering, this is the 
way, walk ye therein. Follow it closely — 
and it will fall more distinctly upon your 
ear, and have a mightier influence on your 
heart. God is speaking to you now. You 
may hear his voice in the coming of this 
Sabbath, in these ordinances of his house, 
these teachings of his Word, and that win- 
ning influence of the Spirit, that accompa- 
nies the means of grace. Is the impression 
feeble? Cherish it with the greater dili- 
gence. A raging fire, left to itself, will 
burn out. A feeble spark may be fanned 



RELIGIOUS IMPRESSIONS. 23 

into a flame. It is a standing law of God's 
kingdom — '' to him that hath shall be given, 
and from him that hath not shall be taken 
away." If you cherish your present im- 
pressions, they will increase. If you neg- 
lect them, they will die. He that buries 
but one talent, cannot expect more; but it 
will rather be bestowed upon him who has 
so improved his gifts, as to add to them. 

This is a subject of vital importance. 
Many trifle with religious impressions to 
their everlasting ruin. And I doubt not 
there may have passed, upon the mind of 
every reader, influences, that would have 
drawn them to heaven, but they were neg- 
lected, perhaps resisted, and left the soul 
still in a state of impenitence and sin. 
Such persons I cannot address more perti- 
nently than in the language of Payson, 
'' Whenever you feel any thing within you, 
my dear young friends, urging you to at- 
tend to religion, it is the Spirit of God ; and 
if you refuse to comply, you will grieve him 
away. Suppose God should let down from 
heaven a number of very fine cords, and if 



24 PASTORAL CONVERSATIONS. 



any person should take hold of one, it 
would continue to grow larger and stronger, 
till at length he is drawn by it into heaven, 
great care would be necessary, especially 
at first, not to break it, for if once broken, 
it might never be renewed. How careful 
should we expect the person to be, to 
whom one of these cords was extended, not 
to break it, to avoid all violence, and fol- 
low wherever it led him. Just so anxiously 
ought you to cherish those good impressions, 
which are produced on your minds by the 
Spirit of God, for if you once grieve him, 
he may never return,'' 



CONVICTION OF SIN. 25 



CHAPTER II. 

CONVICTION OF SIN. 

Desire for religion. True coaviction not mere impulse of feeling. 
Importance of adopting the right standard. Extract from Erskine. 
Influence of the standard adopted by men. The Goldsmith's 
balance. Fear of punishment. What is conviction of sin. Con- 
viction not conversion. Conviction of sin necessary to prepare the 
sinner for God's saving grace. Illustration from Payson. 

Many profess to have a desire for religion, 
who yet make no effort to obtain it. Such 
a desire amounts to nothing more than 
mere pretence. That which is really de- 
sired will be sought. It will call out strong 
and persevering labor to attain it. Such a 
desire cannot exist without a deep sense of 
the need of religion, founded on a convic- 
tion of sin, and the necessity of pardon. 
The desire of health in a sick man, that 
leads him to ask the physician's advice, 
and follow his prescription, arises from his 
conviction of disease, for ^^they that are 
3 



26 PASTORAL CONVERSATIONS. 

whole need not a physician, but they that 
are sick." In like manner there must be a 
deep and sober conviction of sin, to draw 
the sinner to God. Without this he cannot 
be moved by the voice of invitation, or the 
offer of pardon. 

True conviction of sin is not a mere ex- 
ercise of feeling. It is founded on rational, 
intelligent views of duty, on a perception of 
obligation to the divine law, which has 
been violated without excuse. The causes 
which induce it, may be as various as the 
influences that may be brought to bear on 
the mind, to awaken thought, or to lead to 
reflection on our state as accountable to 
God and subject to his law. Any event or 
means that excites to self-consideration, 
may thus become the instrument of open- 
ing the eye to see our sin, and of leading 
the heart to repentance. Hence says the 
Psalmist, ^' I thought on my ways;" hence 
also the exhortation of God — '-Consider 
your ways." To this end God directs his 
operations of providence and grace. By 
the casualties of life, and by the teachings 



CONVICTION OF SIN. 27 



of his Word he calls men to reflect, to com- 
mune with their own hearts. It is there- 
fore a matter of comparatively small im- 
portance, what may be the cause, that 
rouses the sinner from thoughtlessness. 
The great point is to so think and con- 
sider, that he may understand his condi- 
tion, and have a true perception of his 
wants. For without this, however strongly 
his feelings may be agitated, there can be 
no foundation for thorough, lasting convic- 
tion of sin. 

The first step towards such a view of 
sin is to adopt the true standard of duty. 
For all our views of right and wrong are 
affected by the standard we adopt. The 
young man who came to the Saviour to 
inquire for eternal life, was satisfied with 
himself, because he lived up to the rule of 
morality he had been taught. He could 
not see his failure in the most important 
point, because his standard did not demand 
entire consecration to God. Paul, as a 
Pharisee, was self-righteous, but ''when 
the commandment came, sin revived, and 



28 PASTORAL CONVERSATIONS. 

he died." When this new rule of duty- 
was presented to the mind, his high pre- 
tensions failed him, and he was bowed 
under the sense of sin. In like manner the 
great mass of mankind have no poignant 
conviction of sin, because they take no 
higher standard thg^n the morality and cus- 
toms of the world. If they are ever sub- 
dued to penitence, the work must be ac- 
complished by weighing them in another 
balance, the balance of the sanctuary. 

To this end the Spirit labors, both in the 
Scriptures and in his strivings in the heart. 
He urges God's commandment as the rule 
of duty, and its transgression as sin. He 
shows the extent and spirituality of its pre- 
cepts, and brings it to bear on the thoughts 
and affections, as well as the external life. 
Under his effectual working, '^ the Word of 
God is quick and powerful, and sharper 
than any two-edged sword, piercing even 
to the dividing asunder of soul and spirit, 
and of the joints and marrow, and is a dis- 
cerner of the thoughts and intents of the 
heart." The sinner starts from his dream 



CONVICTION OF SIN. 29 

of security. ^' His countenance changes, his 
thoughts trouble him, and his knees smite 
together." He is not moved by causeless 
fear. For he is convinced of sin ; the charge 
stands against him with evidence so clear, 
that his own lips accuse him, and his own 
conscience pleads guilty. 

Hence the importance of knowing the 
true standard of duty, and of faithfully ap- 
plying it. To- so understand and apply it, 
we must learn its great command, which 
requires love to God with all the heart, and 
its great charge which indicts a soul, desti- 
tute of such love, as destitute of true holi- 
ness, and exposed to the wrath of God 
forever. This view of sin is well expressed 
in the following extract from Erskine. 
^' Men are apt to consider sin as consisting 
merely in this or that particular action. 
But the word of God teaches another sort 
of morals. According to it, sin consists in 
the absence of the love of God from the 
heart as the dominant principle. So sin is 
not so much an action as a manner of exist- 
ence. It is not necessary to go to the ex- 
3* 



30 PASTORAL CONVERSATIOxNS. 

pense of an action in order to sin — the 
habitual state of most minds — of all minds 
indeed naturally — even in their most quiet 
forms, is sin — that is to say. the love of God 
is not dominant in them. The centripetal 
force constitutes an element in every hne 
which the planet moves in its orbit. Were 
the influences of this force to be suspended, 
we should not think of reckoning the num- 
ber of aberrations which the planet might 
make in its un governed career ; we should 
say that its whole manner of being, severed 
from the solar influence, was a continued 
and radical aberration. In like manner, the 
soul ought to feel the love of God as a 
governing element, — every movement of 
thought and feeling and desire ought to 
contain it as an essential part of its nature. 
And when this principle is v*ranting, we 
need not count the moral aberrations which 
the Spirit makes ; its whole existence is an 
aberration, it is an outlaw from the spiritual 
system of the universe, it has lost its gravi- 
tation." 

When man is brought to take this view 



CONVICTION OF SIN. 31 

of sill, he is next to apply it to himself. He 
is led to look on his past life; he recalls the 
controlling motives, the ruling purpose that 
has governed thought, feeling and action. 
He tries them by this standard, and they 
are found wanting. He sees that the vir- 
tues on which he may have prided himself, 
the amiable dispositions that may have 
endeared him to friends, the principles of 
integrity, that may have won him a good 
name in the world, are all lacking in this 
one thing — they were not under the control 
of supreme love to God. Wanting this, 
they were destitute of holiness, and cannot 
lay any claim to God's approbation. He 
sees that God is not in all his thoughts — 
that he does not like to retain God in his 
knowledge, — that he is without God in the 
world ; and, from this unnatural and inex- 
cusable position in Vv^iich he has placed 
himself toward his Creator, he has sinned, 
and ''every imagination of the thought of 
his heart has been evil, and only evil, and 
that continually.'' This is a conviction of 
the understanding, a reasonable, well- 



32 PASTORAL CONVERSATIONS. 

founded convictioiij and it is this convic- 
tion that affects the heart. Worldly men 
do not have this conviction, because their 
standard is different, and they do not make 
supreme love to God essential to holiness. 
Hence they account it a delusion— a libel 
on human nature, to plead guilty to such 
charges of sin. But let them take their 
standard from the Bible, and they too will 
see, that a heart, without love to God, is 
'^ deceitful above all things, and desperately 
wicked." 

We know there is a natural aversion to 
such close and searching tests. Many will 
at once feel the force of the remark of a dis- 
tinguished man in the following story. 
^' When in the reign of Charles I. of Eng- 
land, the company of goldsmiths were em- 
ployed to weigh some coin belonging to the 
king, they used a pair of balances so deli- 
cately adjusted, that, as they remarked to 
the by-standers, the two hundredth part of a 
grain would affect them. Noy, the Attor- 
ney General, instantly replied — ^I should be 
loath to have all my actions weighed in 



CONVICTION OF SIN. 33 

those scales." How readily would every 
man shrink in like manner from such a 
balance, and yet the true moral balance is 
more accurate even than this. It will de- 
tect every sin — however small, however 
trivial it may appear to the world. And 
this is the balance in which the convicted 
sinner sees himself weighed, and both God 
and his own conscience find him wanting. 

Unless this be kept in mind, the view of 
sin will be very indistinct, and the impres- 
sion produced by it be fleeting as a morn- 
ing cloud. For a particular line of exter- 
nal conduct may cause shame and remorse 
for a time, but, if changed and forsaken, it 
may be forgotten. But when the heart is 
laid bare, and the man is made to feel that 
he is guilty in every part, because he has 
not had the love of God dwelling in him, 
then the conviction is so deep, it can hardly 
fail to be permanent. Thus, Saul of Tar- 
sus was humbled by being made to see that 
he had lifted his puny arm against God. 
Thus also the Psalmist was bowed to peni- 
tence and confessed — against thee, thee 



34 PASTORAL CONVERSATIONS. 

only have I sinned, and done this evil in 
thy sight. And Peter was hurried away, 
to find a place where he might weep, by 
the single glance of his Master's eye Hash- 
ing directly upon him. In all these cases 
there was a view of God, an awakened 
sense of obligation to him, and this must be 
found in every instance of true and salu- 
tary conviction of sin. 

With these general principles before us, 
it is easy to understand that remarkable 
declaration of Christ, respecting the work 
of the Spirit — ^' he shall reprove the Avorld 
of sin, because they believe not on me." 
This is the sin that shows most clearly 
their want of love to God. So Christ 
charged the Jews, ^' But I know you, that 
ye have not the love of God in you. I am 
come in my Father's name, and ye receive 
me not." This therefore is the sin which 
weighs heavily on the mind in the hour of 
conviction; for surely, the penitent says, 
^^had there been one spark of love in my 
bosom, I should have welcomed and blessed 
him, whom God sent to seek and save them 



CONVICTION OF SIN. 35 

that were lost." The remembrance of his 
coldness and indifference towards the great 
Saviour becomes one of the darkest and 
most despairing thoughts that disturb his 
mind. 

We have said nothing of the fear of pun- 
ishment as connected with conviction of 
sin. But it demands a passing remark. 
The soul is then often agitated by the fear 
of impending wrath ; but its deepest agony 
arises from the conviction that it deserves 
everlasting banishment from God. If it 
were possible to cherish a sense of inno- 
cence, to feel that God were unjust or 
tyrannical, the punishment might be borne; 
^^ the spirit of a man will sustain his infir- 
mity, but a wounded spirit, who can bear." 
Under such a wounded spirit the convicted 
sinner smarts. The law charges him with 
sin — the law is holy — the commandment 
holy, just and good — he alone is guilty. 
The law threatens him with condemnation, 
and denounces wrath; he is compelled to 
admit the condemnation just, and the wrath 
deserved. Hence he has no shield. His 



36 PASTORAL CONVERSATIONS. 

lips are closed, and conscience peals on his 
ear in terrible tones, ^'thy condemnation i^ 
just." This is the secret of his agony, of 
that overwhelming distress that sometimes 
makes the very terrors of hell get hold upon 
him. There is therefore nothing unreason- 
able or unfounded in the fear of the sinner 
in the hour of conviction. 

We have endeavored to present briefly 
and simply some of the most important 
points connected with conviction of sin. 
To present in one view what we have ad- 
vanced, it may be said, that the conviction 
of sin is a rational, intelligent act of the 
understanding and heart, produced by a 
true view of our relations to God, and our 
obhgation to love him supremely. For it is 
this view which teaches us the extent and 
guilt of sin, that just so much as we have 
failed in making love to God the ruling 
principle within us, have we been destitute 
of holiness, and condemned by God's law. 
Hence without exaggeration we say — in 
me, that is, in my flesh dwelleth no good 
thing. I am vile — I abhor myself — God be 



CONVICTION OF SIN. 37 

merciful to me a sinner. Hence too we feel 
that we have been alienated from God, and 
that he may justly cast us out from his 
presence, and consign us to everlasting 
death. Not having loved him, whom every 
obligation bound us to love supremely, we 
can have no claim upon his blessing — for 
we have thereby forfeited our privilege, and 
become as aliens from our father's house. 
This is conviction of sin, viewed apart 
from attendant circumstances, or outward 
manifestations, which may affect its exhi- 
bition to others, but cannot change its 
nature. In some it may be accompanied 
by deep distress — in others it may be found 
with far less agitation of feeling — in some it 
may soon give place to joy in believing; in 
others it may continue long without one 
ray of hope — but in all it will teach the 
evil of sin — in not loving God — and its de- 
served penalty, separation from Him. For 
without this there can be no true rational 
conviction of sin. 

Before I dismiss the subject I wish to 
add two practical remarks of great import- 
4 



38 PASTORAL CONVERSATIONS. 

ance. The first is, that conviction is not 
conversion. A man may see and feel his 
condition as a sinner, and yet not forsake 
his sins by true penitence, and seek a ref- 
uge in the mercy of God. He may hate 
the light that breaks upon him, and willfully 
resist the strivings of the Spirit, and the 
urgings of conscience, which are moving 
him to flee from the wrath to come. His 
convictions may be deep and poignant, and 
yet be resisted and shaken ofl*. It is there- 
fore by no means certain, that he will enter 
the kingdom of heaven. There are too 
many fatal examples of slighted convictions 
to allow us to cherish such a confident ex- 
pectation. The hour is one of awful moment. 
He is not far from the kingdom of God, but 
the struggle is not over, the victory is not 
won. His heart is not subdued, but all its 
enmities are roused, and it struggles hard 
against the commands of God. His enemies 
are not conquered — the world, the flesh, 
and the devil conspire to bind in stronger 
chains the victim, who seems about to es- 
cape from their bondage. Bunyan, with 



CONVICTIOxN OF SIN. 39 

great justice has placed the strong casile at 
a little distance from the wicket gate, from 
whence the adversary shoots his sharpest 
arrows at those who would enter ; if haply 
they may die before they enter in. For 
it is here the last deadly conflict must be 
maintained. Hence the opposition, the de- 
lay, the excuses, the disposition to seek 
false refuges, and to quiet conscience by an 
opiate of lies, so often seen in the hour of 
conviction. And never perhaps is the pride 
and sin of the heart more clearly mani- 
fested than at this stage. Let every sinner 
then understand his danger; let him not 
flatter himself he is in a good way, let him 
not imagine the danger past, and salvation 
sure. If he does, he is lost. He may have 
seen his disease, but he has not applied the 
remedy. He may have felt the foundations 
shaking beneath him, but he has not fled to 
the rock of refuge. All his present impres- 
sions may pass away, and his last state be 
worse than the first. For convictions re- 
sisted, only harden the heart. How im- 
portant then the hour of conviction ! what 



40 PASTORAL CONVERSATIONS. 

mighty interests are suspended in the bal- 
ance — the life or death of an immortal soul. 
The Spirit is striving, the soul is awake — 
sin is seeking to rivet its chain, the enmi- 
ties of the heart are all aroused — Oh, fallen 
sinner, flee — haste to the mountains — stay- 
not in all the plain — delay not to bow to 
God — lest all your convictions be forgotten, 
the Spirit grieved from you, and your soul 
be lost forever. 

It will be seen however, and this is my 
second suggestion, that conviction of sin is 
necessary to prepare the sinner to receive 
the mercy of God. Well has an eloquent 
writer remarked, '^ that although the deep- 
est agony of conviction is not conversion, 
yet true conversion cannot take place with- 
out an affecting discovery of the greatness, 
and the guilt and peril of the sins of an un- 
converted state. The change from a carnal 
to a spiritual mind, must involve this dis- 
covery, and they, who have not yet had it, 
are in darkness, ignorance, guilt and ruin. 
Who can be a penitent, that has not been a 
convicted sinner? Who can sorrow for sins 



CONVICTION OF ^IN. 41 

that he never saw? Who can have a hope, 
that never felt despair? Who can be 
cheered with even distant gUmpses and 
visions of celestial glory, that was never 
brought to behold — ' the opening gates of 
hell. 

With endless pains and sorrows there V " 

The answer to all these questions teaches 
us the necessity of deep and thorough con- 
viction of sin to conversion. The sinner 
must see his sin to pray for pardon ; must 
feel his guilt to apply for atoning blood ; 
must be sensible of his desert of punish- 
ment to bow in unreserved submission to 
God. The law, giving the knowledge of 
sin, must be the schoolmaster to bring him 
to Christ. He cannot otherwise come intel- 
ligently to the Saviour, and trust in him. 
The conviction of sin is necessary to teach 
him his need, and to bring him to that 
humble position, in which he pleads for 
mercy. This truth is finely exhibited by 
Payson in the following simple illustration : 
'^ Suppose one man owes another a thou- 
3* 



42 PASTORAL CONVERSATIONS. 

sand pounds, but he is unable to pay the 
debt, and denies that he owes it. His cred- 
itor, being a very compassionate man, says 
to him, ' I do not wish for your money, and 
as soon as you will own the debt to be a 
just one, I will release you from your obli- 
gation; but I cannot do it before, for that 
would be in fact acknowledging that I am 
in the wrong.' The man refuses to confess 
that he owes the money, and is, in conse- 
quence, sent to prison. After remaining 
there for a time, he sends his creditor word, 
that he will allow he owes him a hundred 
^pounds. But that will not do. After an- 
other interval, he says, he will allow that 
he owes tioo hundred pounds ; and thus he 
keeps gradually giving up a little more, un- 
till he gets to nine hundred ; there he stops 
a long while. At length, finding there is 
no other way of escape, he acknowledges 
the whole debt, and is released. Still it 
would be free, unmerited kindness in the 
creditor, and the poor man would have no 
right to say, ' I partly deserved it, because I 
owned the debt : for he ought to have don§ 



CONVICTION OF SIN. 43 



that whether he was Uberated or not. Just 
in this manner we have treated God. 
When he conries and charges us with hav- 
ing broken his law, we deny it ; we will 
allow perhaps that we deserve a slight pun- 
ishment, but not all which God has threat- 
ened. But if we are ever to be saved, God 
comes, and as it were shuts us up in prison ; 
that is, he awakens our consciences, and 
sends his Spirit to convince us of sin. Thus 
we, every day, see more and more of the 
desperate wickedness of our hearts, until 
we are ready to allow that we have de- 
served eternal condemnation. As soon as 
we acknowledge this, God is ready to par- 
don us; but it is evident that we do not 
deserve pardon, that he is not under the 
least obligation to bestow it, and that all, 
who are saved, are saved through free, un- 
merited grace.'' 



44 PASTORAL CONVERSATIONS. 



CHAPTER III. 

IMPORTANCE OF DECISION. 

Decision indispensable. Delays in coming to a decision. Causes of 
such delay. Conversion of Mills. Waiting for deeper convictions. 
Illustration from Pay son. Not prepared for present action. The 
captive bird. Waiting for assurance. Seeking great evidence. 
The three blind men. Waiting God's time. Want of ability. 
Passages from Payson. General indecision on this subject. 

In all matters of importance, decision is 
necessary. Without it nothing great or 
good is ever accomplished. Hence in every 
question of duty, a crisis must come, when 
a position must be taken on the one side or 
the other, and firm, unwavering choice be 
made. Especially is this true in respect to 
the great question of personal salvation. 
For in this the sinner is called upon to for- 
sake the world, and cleave to God : to come 
out from the way of death, and choose the 
path of Kfe, to make a full, final surrender 



IMPORTANCE OF DECISION. 45 

of all vain excuses, and bow in unreserved 
faith to the Lord Jesus Christ. The com- 
mand is pressing upon his conscience, 
^' choose ye this day whom ye will serve," 
and, if he ever enter the kingdom of heaven, 
he must yield it unqualified obedience. 
He may linger and hesitate, he may parley 
and reason, but he must finally come to this 
point, and take his position on the Lord's 
side and live, or remain with his enemies 
and perish. 

There is oftentimes great delay in coming 
to this point, many are '' almost persuaded 
to be Christians,'' who yet defer settling the 
great question, and linger for months and 
years halting between two opinions. Some- 
times they seem ready to give up all, and 
make salvation sure. At other times they 
lean towards the world, and appear dis- 
posed to turn away from Zion. Thus they 
live in a state of indecision and death. If 
they ever escape, it will be only by the ex- 
ercise of a more determined spirit, and more 
vigorous purpose than they have ever yet 
manifested. The kingdom of heaven suf- 



46 PASTORAL CONVERSATIONS. 

fereth violence, and the violent take it by 
force. It has never been won, and never 
can be, without decision. Hence the im- 
portance of urging this point, and bringing 
every sinner to feel that he must make his 
choice, and make it without delay. '' To- 
day, if ye will hear his voice, harden not 
your hearts." 

I propose therefore to notice some of the 
reasons that operate to produce delay and 
indecision. It may sometimes be the case 
that a state of mind is induced, in the early 
stages of religious impression, which not 
being resisted but rather encouraged, leads 
into long-continued resistance and rejection 
of God. The sinner may expect his deliv- 
erance to be accomplished in a certain way, 
and, when it does not come in that manner, 
may refuse to submit unconditionally to the 
mercy of God. Thus he lingers in wretch- 
edness, but not willing to make the final 
decision. This appears to have been the 
case with Mills. At fifteen years of age 
his mind was '^ deeply impressed." Natu- 
rally very retired and incommunicative, he 



IMPORTANCE OF DECISION. 47 

was least of all disposed to say much con- 
cerning the exercises of his own mind. But 
such were his views of his own sinfulness, 
so severe his distress, and so bitter his op- 
position to God, that he would sometimes 
'^ break out in expressions of unyielding 
rebellion." Many around him of his rela- 
tives and friends, found peace in believing; 
but this only caused him greater dissatis- 
faction, that he should be left in the gall of 
bitterness, while others were joyful in God. 
He remained two years in this distress. 
One morning as he was leaving home for 
school in a neighboring town, his mother 
took an opportunity of inquiring into the 
state of his mind, and begged him to make 
an ingenuous disclosure of his feelings. For 
a moment he was silent and wept ; but his 
heart was too full long to suppress the 
emotions produced by so affecting a request. 
He raised his head, and with eyes stream- 
ing with tears, exclaimed, ^* O that I had 
never been born ! O that I had never been 
born ! For two years I have been sorry 
God ever made me." His mother was a 



48 PASTORAL CONVERSATIONS. 

judicious Christian. She did not attempt 
to comfort him with words of peace, but 
sought rather to impress him with a sense 
of his responsibiUty. " My son, said she, 
you are born, and you can never throw off 
your existence, nor your everlasting ac- 
countability for your conduct." She ex- 
pressed her fears that he had never seen the 
evil of his heart, to which he replied, ^^ I 
have seen to the very depths of hell." Thus 
they parted. The mother betook herself to 
prayer for her child, the son went on his 
way, his mind distressed and burdened, 
but the hour of relief came. He had not 
gone far before he had such a view of the 
perfections of God, that he wondered he 
had never seen their beauty and glory be- 
fore* He had lost all his opposition to the 
Divine Sovereignty ; and such were his 
views of this adorable perfection, that he 
could not refrain from exclaiming, '•^ O glo- 
rious Sovereignty ! O glorious Sovereign- 
ty ! " It cannot be doubted that this hour 
formed a crisis in the spiritual history of 
this devoted man. For two full years he 



IMPORTANCE OF DECISION. 49 

had refused to yield, he had tried to find 
some way of escape, had indulged in vain 
wishes that '^ he had never been born," till 
a liabit of mind was formed, that seemed to 
render it hopeless, at least to himself, that 
he should ever find peace. But the spell 
was broken by a mother's faithful counsel 
and prayers. He was made to see that it 
was worse than idle to indulge his vain 
complaints, that he could never shake off 
his being, but must stand up manfully 
and meet its responsibilities. The thought 
pressed him to a decision. He could not 
delay. He submitted to God without re- 
serve, and found peace and joy in believing. 
Many, it is believed, are thus bound for 
years. Instead of meeting the case as it 
now stands, they indulge in these vain com- 
plaints and murmurings, or in equally idle 
wishes, that circumstances with them were 
different. These thoughts being yielded to 
and cherished from a habit of mind that 
holds them in bondage like fetters of iron, 
they meet every exhortation, every warniiig, 
every motive, with the same round of ex- 
6 



50 PASTORAL CONVERSATIONS. 



cuses, and however often driven off, return 
to them again. But if ever they are hum- 
bled and brought to penitence, it must be 
by coming to a point, where they must 
decide, — decide at once and forever. 

Many who are in this state plead that 
they do not feel enough of sin, and they 
are waiting for more pungent convictions. 
This is one of the most beguihng errors 
ever cherished by the heart. For such 
persons profess to have a sincere desire for 
religion, and even imagine that they are 
anxious to obtain it. But they remain in- 
dolent and inactive, not seeking lo deepen 
their impressions by prayer and application 
of the truth to themselves, but are waiting 
for some overwhelming agony, that shall 
rouse all their fears, and urge them, with 
the impetus of a whirlwind into the king- 
dom. But the question may well be asked, 
do they act according to the light which 
they have received 7 do they yield to the 
convictions of duty that are plainly set 
before them? If not, how can they hope 
that clearer light and deeper conviction 



IMPORTANCE OF DECISION. 51 

would arouse them from indecision. ^^If 
they believe not Moses and the prophets, 
neither would they be persuaded though 
one rose from the dead.'' Their folly is 
well exhibited by Pay son in the following 
illustration. ''When sinners have been 
awakened to see their guilt and danger, 
and are invited to come to Christ, and be 
saved, they frequently make such excuses 
as these. ' I cannot believe that the invi- 
tations of the gospel were intended for such 
sinners as I am ; I am afraid that I do not 
feel right, and Christ will not receive me.' 
Suppose a table set in the street, and loaded 
with all kinds of food ; and that a herald 
is sent to make proclamation, that all who 
wish may come and partake freely. A 
poor man comes and looks very wishfully 
at the table ; and, when he is asked why 
he does not eat, replies, 'O I am afraid the 
invitation is not meant for me ; I am not 
fit.' Again he is assured that the invita- 
tion is intended for all those who are hun- 
gry, and that no other qualification is ne- 
cessary. Still he objects — ' but I am afraid 



52 PASTORAL CONVERSATIONS. 

I am not hungry enough.' In the same 
way do sinners deprive themselves by their 
own folly, of those blessings which are 
freely offered them by their Creator." 

But the objection is sometimes urged in 
another form. It is said by many, We are 
not prepared at present, but we hope to be 
by and by. We trust oiir present convic- 
tions will deepen, and that we shall be 
ready to bow in deeper penitence before 
God. We hope moreover that the obsta- 
cles will be removed, and the difficulties 
banish from our path, so that we can come 
intelligently and without fear to the Sav- 
iour. But they seem to forget that sin is 
never abandoned without a struggle — heav- 
en never gained without a conflict. They 
seem never to have read the command — 
^^ strive to enter the strait gate." Besides, 
their own experience would teach them a 
truer lesson. They have waited months, 
perhaps years, and are they more ready 
than at first? On the contrary how many 
are disposed to complain, as an inquirer 
did to Payson, that the difficulties in the 



IMPORTANCE OF DECISION. 53 

way raiher increase than diminish ; to 
whom he repUed — '' You might bind a bird 
with a soft silken cord, and while he re- 
mains still, he will not be sensible of his 
confinement ; but as soon as he attempts to 
fly, he will feel the cord that confines him ; 
and the greater his desire and his eflforts to 
escape, the more sensible will he be of his 
bondage. So the sinner may long be a 
slave to his sins, and never be aware of it, 
till he rises to go to Christ." This beauti- 
ful illustration of the sinner's state, only 
serves to show the need of decision on his 
part. He is bound by the chains of sinful 
habit, he is entangled in the web of vain 
excuses ; if he ever escapes he must break 
through them all, and flee as for his hfe, to 
the refuge of mercy. He will find difli- 
culties the moment he begins to move, 
they may increase as he struggles for free- 
dom, and if he be not determined to con- 
quer or die, he is inevitably lost. 

Another reason of indicision is found in 
the case of those who are waiting, before 
they venture a step for an assurance of 
5* 



54 PASTORAL CONVERSATIONS. 

safety. They must have in their own 
hearts a conviction that all will be well 
before they will advance at all. But is 
this possible? Assurance is the result of 
experience, and experience is to be found 
in the trial of the remedy offered. If a 
man be drowning, and you throw him 
a strong rope, by which you promise to 
draw him out in safety, can you give him 
any other assurance than is found in the 
strength of the rope, and your own prom- 
ises? Can you make him feel the same 
confidence that he will, when he is drawn 
out and stands in safety by your side? 
Certainly not. No more can the sinner 
know, but from experience, the assurance 
of hope. Hence salvation is of faith. He 
must believe in the sufficiency of God's 
provision, and the truth of God's promise, 
and, in the exercise of such faith, cast his 
soul on divine mercy, before he can know 
he has passed from death unto life. There 
are full and sufficient grounds for such con- 
fidence in the atoning blood of Christ, and 



IMPORTANCE OF DECISION. 55 

the unchanging promise of God ; but it 
demands decision — a resolve — 

*' I'll to the gracious king approach, 
Whose sceptre pardon gives ; 
Perhaps he may command my touch, 
And then the suppliant lives. 

I can but perish if I go ; 
I am resolved to try ; 
For if I stay away , I know 
I must forever die." 

There is yet another class of inquirers 
who are seeking for great and striking evi- 
dences of conversion, such as they have 
fancied desirable or satisfactory. They 
have not taken the standard from the Bible, 
but rather from the history of others, who 
have passed through a season of deep, pun- 
gent sorrow, which was terminated by a 
burst of light and joy breaking suddenly on 
the mind. Hence they wait for a similar 
exhibition; forgetting that there are "diver- 
sities of operation, but it is the same God 
which worketh all in all." They forget 
the influence of circumstances, and of in- 



PASTORAL CONVERSATIONS. 

dividual temperaments in coloring and 
shading our mental impressions, and seem 
to expect that all men will, in all respects, 
be affected alike in the hour of conversion. 
On the contrary, as Payson has well re- 
marked ; ^^We must not expect that all 
persons will see the truths of religion with 
equal distinctness, or feel an equal degree 
of joy, in being first brought from darkness 
into God's marvelous light. While some 
pass in a moment from the deepest distress 
and anguish, to the most rapturous emo- 
tions of joy and gratitude, others are intro- 
duced so gradually into the kingdom, that 
they are hardly able to tell when they 
entered it. The subject may be illustrated 
by different views and emotions which 
would be excited in three blind persons, of 
whom one should be restored to sight at 
midnight, another at dawn, and the third 
amid the splendors of the meridian sun. 
The first, although his sight might be as 
perfectly restored as that of the others, 
would yet doubt for some time, whether 
any change had been effected in him, and 



% 

IMPORTANCE OF DECISION. 57 

tremble, lest the faint oiitliues of the objects 
around him, which he so indistinctly discov- 
ered, should prove to be the creations of 
his own fancy. The second, although he 
might at first feel almost assured of the 
change which had been wrought upon him, 
would yet experience gradually increasing 
confidence and hope, as the light brightened 
around him ; while the third, upon whose 
surprised and dazzled vision burst at once 
the refulgence of mid-day, would be trans- 
ported, bewildered, and almost overwhelmed 
with the excess of surprise and joy and 
gratitude." How vain then to wait for 
more evidence of a call ! When Christ 
calmly addressed Matthew, as he sat in his 
ordinary place of business — follow me — the 
apostle showed his decision, he rose and 
followed him, as readily as Saul of Tarsus, 
upon whom the command fell like a thun- 
derbolt. In like manner ought every sin- 
ner to meet the gentlest summons of God 
by prompt decisive action. 

But some will say they are ready, but 
are wailing God's time. There is indeed a 



58 PASTORAL CONVERSATIONS. 



day of salvation, an hour of mercy. But 
what are the tokens of its presence 7 what 
signs mark its coming? We may find the 
answer in the Bible. That blessed book 
assures us it is not now to be sought for in 
time that is past, for that is fled beyond re- 
call, nor is it to be waited for in time to 
come, for we have no promise of the mor- 
row. '^ Now is the accepted time ; now is 
the day of salvation." The present is 
mercy's hour. The Bible also gives the 
signs, that mark the day of peculiar bless- 
ing. These are the enjoyments of the 
means of grace. The Saviour thus taught 
his disciples to declare to every city in 
which they preached the gospel: ^^Beye 
sure of this, the kingdom of God is come 
nigh unto you." It speaks in a similar tone 
in all its commands. God noio command- 
eth all men everywhere to repent. The 
Spirit and the Bride say come ; and the 
heralds repeat the invitation, come, for all 
things are now ready. How blasphemous 
then for a delaying sinner to plead he is 
waiting God's time. It is God's time now, 



IMPORTANCE OF DECISION. 59 

and he calls you to an immediate decision. 
^^ Choose ye this day whom ye Avill serve." 
He has surrounded you with the signs of 
the day of grace. He shines in the Sab- 
bath, he speaks in his Word, he strives by 
his Spirit, he warns in the ebbing tide of 
life — make haste, O sinner, to find thy ref- 
uge ; for this is thy day, the day when thou 
may est know the things that belong to thy 
peace. Beware then how you let it slip, 
lest they be forever hid from thine eyes. 

But some one will answer, I am willing, 
but I cannot do any thing. This is a 
favorite plea, and is heard on every side. 
But what are you required to do ? You 
cannot beat down the powers of death and 
hell, that sin has brought against you. But 
cannot you flee to him who has trampled 
them under foot, and rely on his conquer- 
ing arm? You cannot provide a lamb as 
an atoning sacrifice. But cannot you be- 
lieve in the lamb God himself has provided? 
You cannot purchase salvation. Silver 
will not buy it. ^'Gold and the crystal 
cannot equal it ; and the exchange of it shall 



60 PASTORAL CONVERSATIONS. 

not be for jewels of fine gold." Where- 
with then shall a man ''come before the 
Lord, and bow himself before the High 
God ? Shall he come before Him with 
burnt offerings, with calves of a year old? 
Will the Lord be pleased with thousands of 
rams, or with ten thousands of rivers of oil? 
Shall I give my first-born for my trans- 
gression, the fruit of my body for the sin of 
my soul?" This cannot be done. It is a 
vain offering. But cannot you accept the 
free gift, ''Come to the waters and buy 
wine and milk, without money and with- 
out price?'' This is the question to be 
decided, and it demands decision of no ordi- 
nary character : a decision that will break 
through pride, self-righteousness, and un- 
belief, and impel you to seek the only spot 
where salvation is offered, or can ever be 
found. Indulge me in quoting another pas- 
sage from Payson in illustration of this 
point. " One excuse which awakened sin- 
ners are accustomed to alledge in their own 
defence, is, that they wish to love God, 
and to have new hearts, but cannot. They 



IMPORTANCE OF DECISION. 61 

do indeed wish to be saved, but they are 
not vvilUng to be saved in God's way; that 
iSj they are not willing to accept salvation 
as a free gift. They would do any thing 
to buy it, but will not take it without money 
and without price. Suppose that you were 
very sick, and were told by the physicians, 
that there was but one medicine in the 
world which could save your life, and that 
this was exceedingly precious. You were 
also told that there was but one person in 
the world who had any of this in his pos- 
session ; and that, although he was willing 
to give it to those Avho asked, he would, on 
no account, sell any. Suppose this person 
to be one, whom you had treated with great 
neglect and contempt, and injured in every 
possible way. How exceedingly unwilling 
would you be to send to him for the medi- 
cine, as a gift ; you would rather purchase 
it at the expense of your whole fortune. 
You would defer sending as long as possi- 
ble, and when you found that you were 
daily growing worse, and nothing else could 
save you, you would be obliged, however 
6 



62 PASTORAL CONVERSATIONS. 

reluctantly, to send and ask for some. Just 
so unwilling are sinners to apply to God 
for salvation, as a free gift ; and ihey will 
not do it, until they find themselves perish- 
ing, and that there is no other hope for 
them." To this point every sinner must 
come. He must decide between accepting 
and refusing the free pardon of God. In 
vain does he seek to cloak his unwilling- 
ness by the plea of inability to do any thing. 
He is doing something ; he is rejecting 
proffered mercy, and unless he comes at 
once to a different decision, his rejection 
may seal his doom forever. 

There are many other causes of indecis- 
ion, but I have room only for one remark 
further, which is so general, it may serve as 
the practical application of this whole sub- 
ject. My remark is upon the general neg- 
lect to press the indispensable importance 
of immediate decision. It is left an open 
question, and thus hangs in suspense. The 
sinner, in the meantime, flatters himself 
that he is not guilty of open opposition, and 
is not in as dangerous a posture as if he 



IMPORTANCE OF DECISION. 63 

had finally determined to perish. But he 
stands on slippery ground. He flatters 
himself with lies. Felix's indecision was 
as fatal as if he had spurned the Apostle 
from him with contempt. More perish for 
the want of decision, like that of Joshua, 
*' as for me and my house we will serve the 
Lord,'' than from loud and blasphemous 
opposition to the truth. What is future is 
indefinite, and a purpose based on the 
morrow, is too vague to tear the sinner 
from his bondage. He must come to the 
crisis, choose ye this day. Let him bring 
his mind to it. Let him sit down and con- 
sider. Let him recall the patience and 
long-suffering of God, and his own ingrati- 
tude, indecision and sin. Let him then 
bring the question distinctly before his 
mind— What shall I do? To-day God 
calls. To-day the question must be deci- 
ded, decided forever. To-day I make my 
choice between life and death, between 
heaven and hell. This is the true position 
to take. From no other shall we look 
aright on the motives that urge to sub- 



64 PASTORAL COxWERSATIONS. 

mission, or on the difficulties that lie in 
the way of our salvation. On no other 
ground shall we feel the spirit within us 
nerve to effort, so as to make ns haste and 
flee from the wrath to come. But this is a 
position sinners are unwilling to take. 
They will acknowledge the importance of 
religion, they will express a desire for it, 
and a determination to secure it before they 
die ; but when they are urged to come at 
once, they are not ready, they ask for de- 
lay. This is Satan's grand delusion, and 
thousands are so beguiled, they never see 
their fatal error till it flashes on them in the 
terrors of eternity. Beware then, fellow 
sinner, how you thus trifle. Look at the 
question of salvation as of present moment. 
Be decided and in earnest. Dally not with 
the hour of mercy, but come at once to the 
work and make your choice. O could we 
bring you to this point, we might hope to 
win you to the Lord's side ; for however 
willing you may be to stand on what you 
consider neutral ground, you could not, 
under the influences of truth shed upon you, 



IMPORTANCE OF DECISION. 65 

deliberately choose your portion for time 
and for eternity with the enemies of God. 
Decide then, oh decide — how long halt ye 
between two opinions? Choose ye this day 
— nay this hour — whom ye will serve. 



6# 



66 PASTORAL CONVERSATIONS. 



CHAPTER IV. 

CHARACTER OF GOD. 

Right views of God, basis of true religion. Paragraph from Pay son. 
Harmony of God's attributes. Extract from Cecil. Anecdote. 
Principles of the story applied to all God's attributes. God's claim 
to affection founded on his character. Passage from Payson. Sin- 
ners must be reconciled to God. Extract from Payson. 

All our religious opinions are affected and 
shaped by tiie views we cherish respecting 
God. It must necessarily be so, for all doc- 
trine is but a development of God's charac- 
ter, and all drity grows out of the obligations 
which that character imposes. The great 
distinction between true religion and false, 
lies in the widely differing attributes with 
which truth and error clothe the Deity. 
The gods of the heathen are vanity and a 
lie ; they are possessed of every human 
passion ; their history is a record of crime 
and unblushing profligacy, and their wor- 



CHARACTER OF GOD. 67 

ship is conformable to their character. 
Even the intellectual Greek and Roman 
'^changed the glory of the incorruptible God 
into the likeness of corruptible things," and 
bowed in homage before imaginary deities, 
many of whom were far less worthy of love 
and admiration than some of their worship- 
ers. And the worship was full of pollution. 
In the groves of Venus, and in the orgies of 
Bacchus, under the name of religious rites 
and observances, female purity was hum- 
bled in shameful profligacy, and manly 
virtue drunk in the grossest debauchery. 
The heathen world of the present day ofl'ers 
a like picture of the influence of low and 
unworthy views of God. But how different 
the influence of right views ! God is holy — 
and his voice speaks with authority. '' Be 
ye also holy, for I am holy." God hates 
sin, and his presence is a constant shield 
over us in the day of temptation. '^ How 
can I commit this great wickedness and sin 
against God?" God is righteous, and we 
bow to the stroke of his hand in confiding 
submission. '^ Shall not the Judge of all 



68 PASTORAL CONVERSATIONS. 

the earth do right?" God is lovely, and 
our affections turn to him with a sweet 
relish. '' Whom have I in heaven but 
thee, and there is none upon earth I desire 
besides thee." 

The character of God must ever be the 
model and standard of excellence to his 
worshipers. And how perfect is the char- 
acter of the true God, presented in the Bible ! 
It is clothed with every attribute of great- 
ness and goodness. Payson has said of the 
name of God, '^ How much this title im- 
plies, no tongue, human or angelic, can 
ever express, no mind conceive. It is a vol- 
ume of an infinite number of leaves, and: 
every leaf full of meaning. It will be read 
by saints and angels through the ages of 
eternity, but they will never reach the last 
leaf, nor fully comprehend the meaning of 
a single page." It is equally true of his 
character as of his name, that it is vast and 
unsearchable ; but enough is revealed to 
show his claim to our homage and affec- 
tion;. Alike in hiS; Providence and in hisi 
Worcls he. exhibits attributes of greatne3S and 



CHARACTER OF GOP. 69 

excellence, that deserve the reverence and 
love of every intelligent creature. 

Look for a moment at some of these 
attributes, and see how perfect each one is 
in itself, and how harmoniously they blend 
together in one perfect whole. God has 
power. His arm is irresistible. He speaks, 
and it is done. At the word of his mouth, 
the heavens and earth sprang into being ; 
at his command they will be consumed, 
and vanish like smoke. No work can be 
too arduous for him — no labor can weary 
his arm. Hast thou not considered, hast 
thou not known, that the Creator of the 
ends of the earth neither fainteth, nor is 
weary? It is necessary that God should be 
thus clothed with power, that all his de- 
pendent creatures may repose confidence in 
his protection, and all his enemies stand in 
fear before him. Take away this attribute, 
and you destroy one of the very foundation 
stones of faith to the believer, and break off 
all restraint from the mind of the hardened 
transgressor. God also has perfect knowl- 
edge : there is no searching of his under- 



70 PASTORAL CONVERSATIONS. 



Standing. It is knowledge ranging through 
the past, the present and the future. There 
is nothing hid from his vision, nothing se- 
cret that he may not know it. It is this 
glorious attribute, that gives us confidence 
that his power will be wisely exerted. An 
omniscient eye directs an almighty arm ; 
and hence we feel that that arm will be 
guided aright. Take away this assurance, 
and we might well tremble lest the pillars 
of the universe should be overthrown. 
Were God clothed with almighty power, 
and destitute of omniscience to guide and 
control the exercise of that power, he might, 
like the blinded champion of Israel, so put 
forth his vast strength as to cause general 
and wide -spread ruin. But when these 
two attributes exist together, knowledge 
plans, and power executes ; knowledge 
guides, and power performs. God is wise 
in counsel, and wonderful in working. 
His dependent creatures watch the opera- 
tion of his might, without fear, for they 
know that all his works are done in wis- 
dom ; and though they may not be able to 



CHARACTER OF GOU. 71 

trace always the connection between the 
means and the end, and may at times be 
amazed by some startling exhibition of 
power, yet there is the assurance that he 
knows, that he cannot be deceived, and 
that, amid storm and darkness, the omnis- 
cient eye sees the path, and the omnipotent 
arm cleaves the way. 

Cecil has noticed another result of the 
union of knowledge and power in God. It 
is one worthy to be remembered, for it may 
serve to silence many cavils of the unbe- 
liever, and to quiet many fears of the 
Christian. ^-God," he remarks, '4s omnis- 
cient as well as omnipotent ; and omnis- 
cience may see reason to withhold what 
omnipotence could bestow." How often, 
from forgetfulness of this truth, do men 
murmur at God ! He might perhaps have 
imparted more knowledge, he might have 
bestowed greater gifts, but he is not a being 
of mere power He is controlled and gov- 
erned by his own infinite wisdom, and his 
power is never exerted to do, what his 
knowledge teaches him it were best to 



72 PASTORAL CONVERSATIONS. 

leave undone. In the conviction of this 
truth, faith bows to his admonition, '^ What 
1 do, thou knowest not now, but thou shalt 
know hereafter.'' In forgetfuhiess of this 
truth, unbeHef scornfully cries, '' He saved 
others, himself he cannot save. If he be 
the Son of God, let him now come down from 
the cross, and we will believe on him." 

These remarks ma^?- serve to illustrate 
the aim of the present lecture. It is to 
show the harmony of God's attributes, and 
that no one could be taken away without 
impairing his whole character, and destroy- 
ing the grounds of our confidence in him. 
My attention was called to this subject in 
early life, by an anecdote that arrested my 
attention in the course of my reading. It 
was a simple story, but it has never been 
forgotten, and it has often served to rebuke 
the spirit of idle speculation in my reflec- 
tions on the character of God. It may be 
of use to others, and as it is directly appli- 
cable to my present subject, I shall endeavor 
to relate it here. As I recall it after the lapse 
of many years, not having the book at hand 



CHARACTER OF GOD. 73 

to refer to, I can of course give only the sub- 
stance, but that is sufficient for my present 
purpose. ^' A party of gentlemen were sit- 
ting together, and the conversation turned 
upon the character of God. One of the 
party was rather inclined to cavil at the 
representation of God given in the Bible. 
He urged very warmly the usual objections 
against some of his sterner attributes, such 
as justice, and argued that God should 
always be represented as clothed with per- 
fect and unmingled love, and no other view 
of his character was allowable or proper. 
The argument was met, and the conversa- 
tion carried on by both parties for a consid- 
erable time, when a gentleman proposed to 
the objector, that he should take his pencil, 
and write on a sheet of paper the attributes 
which were necessary and becoming to a 
being, like God; that in the calm and sober 
exercise of an unbiased reason, he should 
portray God's character. He consented, 
took his pencil and paper, and entered 
u pon his work. He commenced without dif- 
ficulty. ' God must have almighty power : 
7 



PASTORAL CONVERSATIONS. 

else he could not be the creator of all things. 
And besideSj if there were any power greater 
than his, he could not be God, but the Being, 
possessed of greater power, would claim and 
deserve the title. For a similar reason, God 
must have knowledge.' And thus he wrote 
one attribute after another, till he came to 
justice. Here he paused, he reflected. He 
ran over the attributes with which he had 
already clothed God. He had drawn a Be- 
ing of almighty power. No one could resist 
him. He could do all his pleasure, and 
none could let or hinder. This Being had 
been drawn as all-seeing. No one could 
deceive him. No evasion or cunning would 
avail to screen from his eye. This Being 
was God, the Creator, the Ruler of all things. 
What shall direct aright this wondrous 
knowledge, this mighty power? Nothing 
from without can control. He must be gov- 
erned by himself, by himself alone. What 
then will control him, if he be not impar- 
tially just. He may have love; but love, 
if not guided by justice, is partial. He 
threw down the pencil, and exclaimed, ' I 



CHARACTER OF GOD. 75 

have been wrong; I see that God must be 
just, else we could have no sure ground of 
confidence in him.' The conviction on his 
mind was permanent, and changed the 
sneering caviler into a humble believer." 

The same familiar process of reasoning, 
applied to other attributes of God, would 
lead to a similar result. There is not a 
feature of his character that admits of 
change. For such a change would vary 
the expression of the whole. Men quarrel 
with God's justice, truth or unchangeable- 
ness, but they forget that these holy attri- 
butes are the grounds of assurance to the 
universe, that God, in all things, will do 
right. Suppose, for example, God should 
not vindicate the claims of justice. Could 
you feel any confidence in him ? Think of 
the Ruler of heaven and earth as swerving 
in the least degree from justice, either to 
punish the innocent or to screen the guilty, 
and under what a government are we 
placed] Who could feel secure? Should 
we be told that love would be the controll- 
ing principle ] But Avhat is love, if not 



76 PASTORAL CONVERSATIONS. 

controlled by justice, but a weak, capricious 
emotion, that distinguishes its favorites, but 
looks coldly on all beside? Tyrants may 
and do love, but their love, like their 
hatred, is the child of caprice, and not to be 
confided in. But let justice reign, and love 
becomes a holy affection, that flows out in 
a full and gushing stream, to bless and 
save. God must be just, is a conviction 
from which no intelligent man can escape, 
when he sits down and calmly considers 
the subject. 

These principles may be so easily applied 
to the entire class of Divine attributes, that 
I do not think it necessary to pursue them 
into detail, but will close this chapter with 
two practical suggestions. 

1. God's claim to our affection is founded 
on his character. It is a reasonable claim, 
because his character deserves just such 
love as he demands. Payson has expressed 
the thought at some length, in his own 
beautiful and graphic style. ^' Every ob- 
ject which can be presented to us has a 
claim on our affections corresponding to its 



CHARACTER OF GOD. 77 

character. If any object be admirable, it 

possesses a natural and inherent claim to 

our admiration ; if it be venerable, it has a 

claim to our reverence ; if it be terrible, it 

demands our fear ; if it be beautiful and 

amiable, it claims and deserves our love. 

But God is perfectly and infinitely lovely ; 

nay, he is excellence and loveliness itself. 

If you doubt this, ask those who can tell 

you. Ask Christ, who is in the bosom of 

the Father, and he will tell you that God is 

infinitely lovely. Ask the holy angels, who 

dwell in his immediate presence, and they 

will tell you that he is lovely beyond all 

that even angelic minds can conceive. Ask 

good men in all ages, and they will lament 

that they cannot tell you how amiable and 

excellent Jehovah is. Ask every thing 

beautiful and amiable in the universe, and 

it will tell you that all its beauty is but a 

faint reflection of his. If all this does not 

satisfy you, ask the spirits of disobedience ; 

and they, though filled with malice and 

rage against him, will tell, if you can 

constrain them to speak, that the Being 
7# 



78 PASTORAL CONVERSATIONS. 

they hate is lovely, and that it constitutes 
the essence of their misery, that they can 
find no blemish in his character. But if 
God be thus infinitely lovely, we are under 
infinite obligations to love him ; obligations 
from which he himself cannot release us, 
but by altering his character, and ceasing 
to be lovely." 

There must be therefore a right view of 
God's character, to show the evil of sin and 
the duty of holiness. For sin is hating that 
which is lovely, but hohness is the love of 
that which is good. God is perfectly good : 
therefore a mind at enmity with him is 
carnal, and condemned ; and the obligation 
to give up that enmity, and become recon- 
ciled to God, is plain. Let any of you 
examine his character, and you cannot 
deny these truths. In this matter there is 
no room for deception, unless you deceive 
yoursel\res. God is holy, and he claims 
your reverence; he is just, and demands 
your respect ; he is true, and asks your 
confidence ; he is lovely, and invites your 
affection. Is not the claim well-founded 1 



CHARACTER OF GOD. 79 

2. This subject teaches that sinners must 
be reconciled to God. In every matter of 
controversy, the party that has done the 
wrong ought to make the concession. Ev- 
ery obhgation of honor and duty makes this 
course imperative. Hence man, who has 
transgressed; must be reconciled to God — 
to God just as he is, in all his own unchang- 
ing greatness and glory. He must be recon- 
ciled to his justice as well as to his love ; to 
his sovereignty as well as to his providence : 
for God is holy in all these attributes, and 
will never change to win the affection of 
any creature. He must love God, as God. 
This is a point of great importance. I can- 
not better present it than in the language of 
Payson. ''The manner in which people 
obtain a false hope, is generally this : they 
first believe that God is reconciled to them, 
and they are reconciled to him on that 
account ; but if they thought that God was 
still displeased with, and determined to 
punish them, they would find their enmity 
to him revive. On the contrary, the Christ- 
ian is reconciled because he has seen the 



80 PASTORAL CONVERSATIONS. 

holiness of the law he has broken, and 
God's justice in punishing him ; he takes 
part with God against himself, cordially 
submits to him, and this when he expects 
condemnation. He is reconciled because 
he is pleased with the character of God ; 
the false convert, because he hopes God is 
pleased with him." 



1 



RELATIONS OF GOD TO MAN. 81 



CHAPTER V. 

RE LATIONS OF GOD TO MAN. 

Relations of God to man peculiar and intimate. God tlie Creator, 
King and Father. Nature of parental relation among men. Can- 
not be sundered. Same principles applied to the paternal relations 
of God. These relations permanent. Men alienated from God, in 
an unnatural state. Illustration from Payson. Man alienated 
from God, unhappy. Illustration from Payson. Necessity of re- 
pentance. Appeal to the sinner. 

The relations of God to man, are intimate 
and permanent. The obligations which they 
impose may be denied, the duties which 
they demand, may be disregarded, but the 
relations remain unchanged. God himself, 
cannot remove them, for they are founded 
in the constitution of things, and any change 
would destroy both the foundations and 
frame- work of the universe. He always has 
been, is now, and ever must be the Creator. 
This glory he will not, he cannot share with 



82 PASTORAL CONVERSATIONS. 

any Other. His language is, — '' before me 
there was no God formed, neither shall be, 
after me. I, even I, am the Lord." Upon 
this relation, he founds his claim to the hom- 
age, love, and obedience of all creatures. 
He thus extends his dominion over all the 
works of his hands. He challenges any to 
deny his right, or present any opposing pre- 
tension. — ^^ Assemble yourselves, and come, 
draw near together, ye that- are escaped of 
the nations; they have no knowledge, that set 
up the wood of their graven image, and pray 
unto a God that cannot save. Tell ye, and 
bring them near ; yea, let them take counsel 
together; who hath declared this from an- 
cient time 7 who hath told it from that time ? 
have not I, the Lord? and there is no God 
beside me ; a just God, and a Saviour ; there 
is none beside me. Look unto me, and be 
ye saved, all the ends of the earth ; for I am 
God, and there is none else.'^ Such is God's 
relation to all creatures. He is God alone. 
No one may dispute his title, or claim the 
rights that belong to him as the Sovereign 
Lord, the great Creator. No one may deny 



RELATIONS OF GOD TO MAN. 83 

his Supreme authority, or refuse to bow to 
his sceptre, for ''he made us, and not we 
ourselves. We are the sheep of his pasture, 
the people of his hand." 

These relations between God and man, 
are presented in Scripture, under famiUar 
but pertinent illustrations. God is styled 
the creator, the king, the father. Men are 
his creatures, his subjects, his children. 
These relations are easily understood. They 
all involve similar obligations ; constituting 
Him as the great Head over all things, with 
an undisputed and incontrovertible right to 
command obedience, and to claim affection 
from every moral, intelligent being; and, 
placing man in a humble and dependent 
position^ which binds him to obey and love 
the great Creator, the Sovereign king, and 
universal father. No one can evade these 
obligations. For he can only put himself 
out of their pale, by ceasing to exist. But 
this is impossible for any agency, short of 
Almighty power, to accomplish ; since he 
alone, who created, can destroy ; he alone 
who kindled the spark of life can extinguish 



84 PASTORAL CONVERSATIONS. 

it. Hence no man, no created intelligence, 
whatever, can change the relations between 
God and the work of his hands. In what- 
ever world we may be fixed, in time or eter- 
nity, amid the praises of heaven, or the 
wailings of hell — in Avhatever state we are 
found, in sin or holiness, in the depths of 
blasphemy, or upon the elevation of unstain- 
ed purity — still God is God, our God, and 
we are creatures, his creatures. Still he 
may say to each and every intelligent being, 
I am thy God — give me thy heart ; and we 
must admit the justice of his claim, and our 
obligation to regard it. 

It is hardly necessary to offer any argu- 
ments in proof of a fact so plain, that to state 
it clearly is to demonstrate its correctness. 
But, in view of the importance of the prin- 
ciple, and of its connection with all the great 
questions of duty between God and man, 
I will recur to one illustration. God is 
styled a Father; we are his ofispring. It 
expresses a real, not an imaginary relation. 
He is the author of our being, the guide of 
our weakness, who supplies our wants, and 



RELATIONS OF GOD TO MAN. 85 

watches for our goodj with a father's unwea- 
ried love and care. The relation is endear- 
ing, and it is permanent. It is so understood 
by us in the world. The father, as a father^ 
has a claim upon the child's love, respect, 
and obedience, which cannot be shaken off. 
Can the child change that relation ? can he 
even so alter his position, that the father 
shall cease to be his father, or he be no 
longer his child ? He may be undutiful and 
rebellious ; he may curse his father to the 
face, and disown the relation ; but does he, 
by so doing, change his position, and cease 
to be the child of him whom he so grossly 
abuses? Certainly not. Is the father then 
robbed of his rights to claim reverence and 
affection by his child's denial of his author- 
ity, and rebellion against him? By no 
means. For there is a limit to the power 
of sin. It may resist, but cannot destroy 
obligation ; it may deny, but cannot annul 
the claims of truth and justice. Were it 
otherwise, sin would no more be sin ; for 
^^ sin is a transgression of the law." And, 
if the law were abrogated by the transgres- 
8 



86 PASTORAL CONVERSATIONS. 

sion thereof, the commandment would pass 
away in the very act of violation, and no 
charge remain to be preferred against the 
transgressor. If the undutiful child, by his 
unnatural conduct, could sever the bonds 
that bind him to his father, he would of 
course be free to act without restraint, for 
he has no more a father to lay any rightful 
claim upon him. But he cannot do it-— he 
does not do it ; and the world, adopting for 
once the strong language of truth, styles his 
conduct unnatural. It is against nature, 
which is but another name for the laws 
ordained of God; he is in conflict with 
a constitution of things, as permanent 
and unchangeable as his own being. Go 
where he will, do what he may, still there 
is one who may say to that erring child — I 
am thy father ;— and to whom his conscience 
will answer~I am thy child ; — one to whom 
all the rights of a father belong, and to 
whom he is bound to yield the whole duty 
of a child. 

The same principles apply to the paternal 
relations of God to his creatures. He is 



RELATIONS OF GOD TO MAN. 87 

their father under an equally immutable 
law. They may rise in rebellion against it, 
they may withhold their affection and cast 
off his restraints, but he is their father still; 
and the guilt and sin of unnatural children 
must ever rest upon them. He has never 
forfeited his claim by neglect or abuse. On 
the contrary, he has strictly and faithfully 
performed all the duties of his endearing 
relation. He challenges any one of his 
wide-spread family to bring against him any 
charge of unfaithfulness. ^' Hear, O heav- 
ens, and give ear, O earth ; for the Lord 
hath spoken ; I have nourished and brought 
up children, and they have rebelled against 
me." ^^ Hear ye, O mountains, the Lord's 
controversy, and ye strong foundations of 
the earth ; for the Lord hath a controversy 
with his people, and he will plead with Is- 
rael. O my people, what have I done unto 
thee? and wherein have I wearied thee? 
testify against me." To these appeals, no 
answer is heard; for who, of all his chil- 
dren, dare testify against God ? His claim 
is undisputed, and his discharge of the duties 



88 PASTORAL CONVERSATIONS. 



of his endearing relation, has placed that 
claim on ground that admits of no excusCj 
on our part, from returning his unwearied 
love and care, by as unwearied affection and 
obedience. We have indeed forfeited our 
title to favor, by disobedience, but this is 
our guilt and shame, and has not weakened 
our obligations, or changed our position as 
dependent children. 

It is therefore plain that man cannot be 
released from his relations to God, nor ab- 
solved from the obligations those relations 
impose. This is true of all men, of those 
who deny, as well as of those who admit 
the right of God to reign over them. For 
the relations do not rest on our denial, or 
admission of them, but exist independently 
of our will, by the laws of the constitution 
under which we live ; and our denial or 
admission of them, is important, only as it 
affects our happiness, and the peace of the 
kingdom to which we belong. To deny 
them, involves us in sin, and all its atten- 
dant and consequent wretchedness, and 
introduces ruin and disorder into the uni- 



RELATIONS OF OOD TO MAN. 89 

Terse ; to admit them, brings us into a state 
of holiness, with all its accompanying bless- 
ings, and tends to bind the whole family 
of God together in the bonds of peace. But 
to him that denies, equally with him that 
admits his paternal relation and authority, 
God says, I am thy father, and thou art 
my son. 

From the principle thus stated, the most 
important practical results necessarily fol- 
low. I cannot present them all, for they 
would lead me through the whole range of 
man's duty. I may, however, notice some 
of the most obvious. 

1. Man is in an unnatural state when he 
has no communion with God. One of the 
sweetest privileges belonging to a state of 
dependence, like that of parent and child, is 
the intimate and endearing sympathy be- 
tween them. The parent is the child's 
counselor, guide, protector and friend. He 
gives him rules to control his conduct, 
shields him from danger, soothes him in trou- 
ble, and is ever ready to listen to his little 
sorrows and joys, and attend to the lisping 
8* 



90 PASTORAL CONVERSATIONS. 

tones and prattling words, that to any other 
ear, are so insipid and wearisome. The child 
on his part, runs to his parent for sympathy; 
in trouble he seeks him, and his heaviest 
sorrow is more than half removed, when he 
lays his aching head on the parent's bosom. 
Nothing interrupts this communion, but 
some act. on the one side or the other, that 
places them in a false and unnatural posi- 
tion to each other. The parent may be 
cruel and unkind, and thus break the golden 
chain of confidence and sympathy between 
him and his child ; but he is an unnatural 
father : or the child may be disobedient and 
unruly, and thus dissolve the bonds of union; 
but he is an unnatural child. When both 
act up to the relation, there is union, there 
is confidence ; and never, till a great law of 
nature is trampled under foot, can alienation 
exist between the parent and his offspring. 
This is equally true of God and man. If 
there is alienation between them, it has 
arisen from a violation of a great law of 
their being. On the one side or the other, 
binding obligations ha,ve been slighted. On 



RELATIONS OF GOD TO MAN. 91 

the part of God, no such neglect can be 
found. If therefore it exists, it must be laid 
to man's charge. God, in a thousand ways, 
invites us to commune with him; but we 
say unto him, '^ Depart from us, for we 
desire not the knowledge of thy ways.'' He 
speaks to us by his presence and power, in 
all the world around us, but we are deaf to 
his voice, and seek not to commune with 
him. Is not this an unnatural position for 
children to occupy, towards a kind, indul- 
gent father ? That I may present it clearly, 
let me recur to an illustration of my former 
beloved pastor. ^^ Suppose, says he, that in 
traveling through a wilderness, a spacious 
garden should burst upon your view, in the 
midst of which is a splendid palace. Upon 
entering it, you perceive, in every apart- 
ment, proofs of the agency of some living 
person, though you see no one. Complica- 
ted machinery is moving, and various oper- 
ations are carried on : but still the agent, 
who produces these effects, is invisible. 
Would you be the less convinced that they 
were produced by some intelligent agent? 



92 PASTORAL CONVERSATIONS. 

And if you should be told that the palace 
came there by chance, and that all the 
movements you witnessed, are caused by 
no power whatever, you would regard him, 
who should tell you thus, either as a fool, 
or a liar. Now you have the same proof of 
the existence of God in his works, that you 
would have, in the case I have supposed, of 
the existence and presence of some invisible 
agent; and it is just as unreasonable to 
doubt of his existence, as it would be to 
doubt whether the palace had been built by 
any person, or was only the work of chance. 
Suppose you were informed, by a writing on 
the wall, that the palace was inhabited, or 
haunted by spirits, who were constantly 
watching your conduct, and who had power 
to punish you, if it displeased them; and 
that you were also informed, at the same 
time, of the course of conduct, which it 
would be necessary to pursue, in order to 
obtain their approbation. How careful 
would you be to observe the rules, and how 
fearful of displeasing these powerful spirits. 
And if you were further informed that these 



RELATIONS OF GOD TO MAN. 93 

were the spirits of your deceased parents, 
and that they were able to hear if you ad- 
dressed them, — how delightful it would be 
to go and tell them of your wants and 
sorrows, and feel sure that they listened to 
you with sympathy and compassion ! I tell 
you, my young friends, this world is haun- 
ted, if I may so express it, haunted by the 
Eternal Spirit. He has given you rules, by 
which to regulate your conduct, and is able 
to punish every deviation from them. And 
can you recollect that such a Being is con- 
stantly noticing your conduct, and still per- 
sist in disobeying his commands '] God is 
also your Heavenly Father, and why can 
you not go to him, as such, with the same 
confidence, Avhich you would exercise in an 
earthly parent? " 

How unnatural our position, if we are 
without God in the world ; in such a world, 
where in tones both of mercy and judgment, 
he is speaking to every one of us, and invi- 
ting us to cry unto him, "My Father, thou 
art the guide of my youth.*' For, main- 
taining such a position, man must ever be 



94 PASTORAL CONVERSATIONS. 

guilty. All nature will rise up, and utter 
his condemnation. He is an alienated 
creature, a rebellious subject, an unnatural 
child. 

2. Man, alienated from God, cannot be 
truly happy. Happiness is found in the 
discharge of duty. But whenever a being 
puts himself in a false position, and main- 
tains a line of conduct at war with the laws 
which control him, he necessarily involves 
himself in wretchedness. The law has the 
same control over him, but he hates it ; he 
would fain escape from it. But he cannot. 
He tries to forget it, and thus obtain some 
delusive compact. But it holds him fast, 
and presses its claim with undiminished 
authority. He is a creature, but refuses to 
acknowledge his dependence, and therefore 
knows nothing of the peace of submission, 
but is compelled to feel that he is in the 
hands of God, as clay in the hands of the 
potter, and cannot resist him, though his 
heart burn with enmity, and his lips pour 
out blasphemy against him. Can he be 
happy ? — at war with himself, at war with 



RELATIONS OF GOD TO MAN. 95 

God, at war with all the great principles of 
order in the universe ; can a soul, so disor- 
dered, be at peace ? Men may try to forget 
that this God is their God, and will claim 
from them ^^ the honor and reverence that 
are his due,'' and thus escape the conviction 
of their guilt, and wretchedness. But this 
is only grasping a lie with their right hand, 
and the miserable subterfuge will be torn 
from them when they meet God face to face. 
And even, in this life, they cannot wholly 
escape from the conviction that their unnat- 
ural position towards God, is an unhappy 
and sinful state. For we are all dependent 
on God. In him we live, move, and have 
our being. His providence and grace, are 
the fountains of our temporal and spiritual 
blessings. Can the sinner then be happy? 
thus dependent on a Being whom he dishon- 
ors, holding every blessing at the disposal 
of him whom he daily offends, and under 
the control of him whom he resists and 
hates — can he be happy ? Were he recon- 
ciled to God, did he love him, every blessing 
would be sweeter, because conferred by a 



96 PASTORAL CONVERSATIONS. 

father's hand, and every step along life's 
pathway, would be trodden with higher 
hopes, because a father's hand led him; but 
in his alienation, these glorious truths fill the 
sinner's soul with bitterness and fear. 
'^Religion," says Payson, '4s the golden 
chain which God lets down from heaven, with 
a link for every person in this room, inviting 
each to take hold, that you may be drawn 
by it to himself You can readily perceive 
how disagreeable it would be, to be linked 
to one whom you disliked, and drawn by 
him, whithersoever he wills ; but you would 
gladly be drawn and guided in every thing, 
by the person whom you ardently loved. 
There is the difference between the Christ- 
ian and the sinner. However reluctant, 
and full of hatred, still the sinner is control- 
led by God ; the Christian is equally in his 
hands, but is drawn by the cords of love." 
3. The sinner cannot be restored to the 
favor of God without repentance. Sin, is 
not the transgression of an arbitrary law, 
that may be set aside at pleasure, but a 
violation of the relations, that bind God and 



RELATIONS OF GOD TO MAN. 97 

the universe together. It cannot therefore 
be remitted, but by a provision, that shall 
preserve these relations inviolate ; for, if 
they be loosed, the bands of the moral cre- 
ation are sundered, and universal disorder 
must ensue. Such a provision is found only 
in repentance, by which the transgressor 
admits the justice of God's demands, and 
returns to his true position as an obedient 
and dependent creature. Hence the writer, 
already quoted, has well remarked ; — '^ It is 
morally impossible for God to pardon sin- 
ners without repentance. The moment he 
should do it, he would cease to be a perfectly 
holy being; of course all the songs of heaven 
would stop, and all the happiness of the 
universe be dried up. In his conduct he is 
governed by a regard to the good of the 
whole. If a sovereign, out of false pity to 
criminals, should pardon them indiscrimi- 
nately, he would thus destroy the happiness 
of all his faithful subjects, and introduce 
misery and confusion into his kingdom. But 
infinitely worse consequences would ensue, 
if God should neglect to punish them who 
9 



98 PASTORAL CONVERSATIONS. 

transgress his law. His vast dominions 
would become one universal scene of anar- 
chy and confusion ; happiness would be 
banished forever ; and misery in its most 
aggravated forms, would prevail throughout 
the universe. Yet all this the sinner would 
think ought to be endured, rather than that 
he should be obhged to repent of his sins." 
God's throne is not upheld by the exercise 
of blind force — its foundations are laid in 
truth and righteousness ; he cannot, there- 
fore, give up his claim to the obedience of 
his creatures, without impairing the integ- 
rity of his throne. Whenever and by 
whomsoever that claim has been disregard- 
ed, it must be vindicated, and the transgres- 
sor not be permitted to return to favor, till 
he shall acknowledge the justice of the 
claim, and his consequent sin in slighting it. 
Thus the whole universe is bound together. 
God reigns as God, and man is held to his 
position as a creature. Thus the penitent 
sinner becomes at peace with his reconciled 
father, and is happy. If his heart was un- 
touched by a consciousness that he had 



RELATIONS OF GOD TO MAN. 99 

sinned, if he harbored the thought that God 
was a hard master, he might yield to his 
power in servile fear, and still hate the rod 
beneath which he bent. He could not be 
happy. But v/hen he bows in penitence, — 
^'Father I have sinned," when he acknowl- 
edges that he owed to his father the duty he 
required at his hand, then his spirit is melted 
to love; and he abides in his father's house 
in all the willing obedience and grateful 
affection of an erring but forgiven child. 
Fellow sinner, thou art bound to God by 
ties that cannot be sundered — by obliga- 
tions that cannot be thrown off. There is 
not one of his intelligent creatures but must 
say, — ^'Now, O Lord, thou art our Father; 
we are the clay, and thou our Potter; and 
we all are the work of thy hand." These 
solemn relations thou hast forgotten; thou 
hast wandered from thy Father's house, and 
cast off his restraint. '' A son honoreth his 
father, and a servant his master ; if I then 
be a father, where is mine honor ? and if I 
be a master, where is my fear? saith the 
Lord of Hosts unto you." In the warm and 



100 PASTORAL CONVERSATIONS. 

yearning affections of parental love, which 
even your ingratitude has not chilled, he 
comes to seek yon in your wandering, and 
invite 3^ou to return. Fie mourns over you 
as a lost and erring child. ^' Is Ephraim, 
my dear son? is he a pleasant child? for 
since I spake against him, I do earnestly 
remember him still ; therefore my bowels 
are troubled for him ; I will surely have 
mercy upon him, saith the Lord." Canst 
thou turn thy back on thy long-suffering 
and much injured parent? Canst thou 
refuse to repent of this thy sin? If so, thy 
heart is hardened; for ''it evinces more de- 
pravity not to repent of a sin, than it does 
to commit it at first. A good man may be 
hurried away by temptation, to commit a 
sin, but he will invariably repent of it after- 
Vv^ards. To deny, as Peter did, is bad ; but 
not to weep bitterly as he did, when we 
have denied, is worse. "=^ To have wandered 
from thy father was sin ; to refuse penitent- 
ly to return, is aggravated sin. Wilt thou 

* Payson, 



RELATIONS OF GOD TO MAN. 101 



not arise, and go to thy Father, saying, I 
have sinned — pardon me, and restore me to 
thy favor? Then will thy heart be jQlled 
with peace, and God will bind thee to his 
bosom, and rejoice over thee with a father's 
joy; — ^' for this my son was dead, and is 
alive again ; he was lost, and is found.'' 



9^ 



!i 



102 PASTORAL CONVERSATIONS. 



CHAPTER VI. 

DIFFICULTIES IN RELIGION. 

Passage from Cecil. Difficulties not peculiar to religion. Oriental 
anecdote. Wide range of religious truth. Manner in which diffi* 
culties are to be overcome. Sense of ignorance. Confidence in 
God. Desire for practical instruction. Influence of pride. Illus- 
trations from Cecil. Extracts from Payson's Thoughts. Influence 
of Christian practice in preparing the mind for the reception of 
truth. Newton's Hymn. 

^' A VARIETY of circumstances/' says Cecil, 
^^ render the sinner's first approaches to 
Christ difficult. They, who find an easy 
access, will find an easy departure when 
troubles arise." By reason of these diffi- 
culties the timid are discouraged, and the 
caviling are strengthened in unbelief. But 
he who examines them closely, will see 
that they are inseparable from a constitution 
of things, which brings God and man to- 
gether. God is great and incomprehensi- 



DIFFICULTIES IN RELIGION. 103 

ble ; man humble and short-sighted. It is 
not strange therefore, that the mind of the 
former should conceive, and his hands ex- 
ecute plans far too broad and deep for the 
eye of the latter to scan and explore. This 
fact is never to be forgotten. •* When we 
read the Bible," remarks the same author, 
*^ we must always remember, that, like the 
holy waters seen by Ezekiel, it is in some 
places up to the ancles ; in others, up to the 
knees; in others, up to the loins ; and, in 
some, a river too deep to be fathomed, 
and that cannot be passed over. There is 
hght enough to guide the humble and teach- 
able to heaven, and obscurity enough to 
confound the unbeliever." 

These difficulties, which arise from our 
ignorance, are not confined to religion. 
They are found in reference to every object 
around us ; and the reasoning which puts 
us off from the pursuit of religion, because 
of the obscurity of some of the principles it 
involves, would shut us out from all action 
in the most common concerns of life. This 
is happily illustrated in "the oriental an- 



104 PASTORAL CONVERSATIONS. 



ecdote of the caviler and the Dervish." 
'^ A certain man went to a Dervish and 
proposed three questions. First — ^ why do 
they say God is omnipresent ? I do not see 
him in any place ; show me where he is.' 
Second — ' why is man punished for crimes, 
since whatever he does proceeds from God? 
Man has no free will, for he cannot do any 
thing contrary to the will of God ; and if 
he had power, he would do every thing for 
his own good.' Third—' How can God 
punish Satan in hell-fire, since he is formed 
of that element ; and what impression can 
fire make on itself?' The Dervish took up 
a large clod of earth and struck him on the 
head with it. The man went to the Oady 
and said : 

'' 'I proposed three questions to such a 
Dervish, who flung a clod of earth at my 
head, which made my head ache.' " 

^' The Cady having sent for the Dervish, 
asked : 

^' ' Why did you throw a clod of earth at 
his head, instead of answering his ques- 
tions ? ' " 



DIFFICULTIES IN RELIGION. 105 

'^The Dervish replied : 

'^ 'The clod of earth was an answer to his 
speech. He says he has a pain in his head: 
let him show me where it is, and I Avill 
make God visible to him. And why does 
he exhibit a complaint against me? What- 
ever I did was the act of God, and I did 
not strike him without the will of God; 
what power do I possess? As he is com- 
pounded of earthj how can he suffer pain 
from that element ? ' 

^- The man was confounded, and the 
Cady highly pleased with the Dervish's 
answer.'^ 

As shown by this anecdote, the reason- 
ing men often apply to the mysteries of 
religion, would involve the most common 
incidents of life in impenetrable darkness. 
The source of difficulty lies in an unwill- 
ingness to receive that which is simple, 
to believe what cannot be denied, though 
it may not be perceptible to sense, and to 
separate between the practical lessons of 
truth, and the speculations to which it may 
give birth. This is clearly seen in the 



106 PASTORAL CONVERSATIONS. 

varied round of cavils and objections, so 
industriously gathered from the doctrines 
of divine sovereignty and moral agency. 
The truths involved in these knotty points 
are of wide range, and unfathomable depth. 
To compass their breadths, and fathom 
their depths, demands an omniscient mind. 
Eternity, Vvrithout beginning and without 
end, must be scanned through and through, 
the world of universal space be traveled 
over, the nature and mind of God and of 
every creature be clearly read, before the 
mighty truth can be weighed in the balance. 
^^It is high as heaven; what canst thou do? 
deeper than hell ; what canst thou know ? 
The measure thereof is longer than the 
earth, and broader than the sea.'' But 
vain man would be wise; ^^ though a crea- 
ture of yesterday, and knowing nothing.'' 
He may be wise, truly wise, if he take his 
proper position, and learn the teachings of 
God. He may not sit on the seat of the 
judge — he may not claim the chair of a 
teacher — but he may learn judgment, and 
receive teaching from the mouth of the 



DIFFICULTIES IN RELIGIOxN. 107 

Lord. Every thing depends on the position 
occupiedj and the disposition cherished. 
To the learner, that is plain which to the 
judge is involved in obscurity ; to the hum- 
ble, that is pleasant which to the proud is 
repulsive. 

My object therefore in a general view of 
the difficulties men find in religion, is sim- 
ply to notice the state of mind in which 
those difficulties are to be met and over- 
come. Three things are essential — a sense 
of ignorance — confidence in God — and a 
desire for profitable instruction. The first 
is necessary to prepare us to learn ; the 
second to draw us to the only teacher ; the 
third to give us the benefit of his lessons. 
The first is opposed to pride ; the second to 
unbelief; the third to curiosity. Where 
they exist together will be found the hu- 
mility of a disciple, the faith of a child, the 
obedience of a Christian. And to such an 
one the truth of God will be precious ; its 
command plain, its promise clear ; and 
even its mysteries will be revered, and re- 
ceived through faith in Him, 



108 PASTORAL CONVERSATIONS. 

" Whose wisdom like a sea divine, 
Flows deep and high, beyond our line.'* 

In order to enter successfully into the 
field of religious inquiry, we must begin 
with a consciousness of ignorance, A wide 
field opens before us, where at every step 
we shall be made to feel the imperfection 
of our knowledge, and how much we have 
yet to learn. We must approach, with 
reverence and humility, the investigation 
of the great truths, so illimitable, and so 
wrapped about with mystery. Otherwise 
we shall be pufted up vv^ith conceit, and 
"philosophy, falsely so called," and be 
'^ proud, knowing nothing, but doting about 
questions and strifes of words." ^^ Ever 
learning, and never able to come to the 
knowledge of the truth." ^^He that foU 
loweth me," saith Christ, '^ shall not walk 
in darkness." But any attempt to lead will 
entangle and bewilder. ^^ When pride 
Cometh, then cometh shame ; but with the 
lowly is wisdom." A child may walk 
safely, while he holds a father's guiding 



DIFFICULTIES IN RELIGION. 109 

hand, along a rough and intricate path, 
where without a guide, a philosopher gropes 
and stumbles in vain efforts to find a way. 
The great difficulty with man is in being 
humble. '^ The wicked, through the pride 
of his countenance, will not seek God." 
He is full of self-love, self-conceit and self- 
will ; and therefore refuses to yield heart, 
mind or will to the teachings of God. Like 
a self-confident child, he is wiser than his 
teacher, and is more ready to cavil than to 
be instructed, more anxious to dispute than 
to learn, and more fond of displaying his 
own acuteness in raising objections and 
holding an argument, than of receiving the 
lessons of superior wisdom. Rejecting that 
which is plain, he aspires to understand 
that which is high, and, before he has 
fairly learned the first rudiments of sacred 
science, would penetrate into all the secret 
counsel of God. In such a state of mind, 
new difficulties embarrass him at every 
step. For God never seeks to gratify the 
pride of the understanding. He delights to 
pour contempt on the wisdom of the world. 
10 



110 PASTORAL CONVERSATIONS. 

He hides from the Avise and prudent the 
truths which he reveals unto babes. Thus 
he ^'answered Job out of the whirlwind 
and said. Who is this that darkeneth coun- 
sel by words Avithout knowledge ? Gird 
up thy loins now like a man, for I will 
demand of thee, and answer thou me — 
declare if thou hast understanding." Moreo- 
ver the Lord answered Job, and said, ''Shall 
he that contendeth with the Almighty in- 
struct him? He that reproveth God, let 
him answer it.'' Well might the man of 
Uz reply, in deep abasement, '' What shall 
I answer thee ? I will lay mine hand upon 
my mouth. Once have I spoken ; but I 
will not answer; yea, twice; but I will 
proceed no farther." When the Lord 
speaketh in his holy temple, let the whole 
earth keep silence before Him. 

An illustration of Cecil is so admirably 
in point here, that though long, I give it 
entire. '' A mouse that had lived all his life 
in a chest, says the fable, chanced one day 
to creep up to the edge, and, peeping out, 



DIFFICULTIES IN RELIGION. Ill 

exclaimed with wonder, ' I did not think 
the world was so large.' 

^' The first step to knowledge is to know 
that we are ignorant. It is a great point 
to know our place ; for want of this, a 
man in private life, instead of attending to 
the affairs in his 'chest,' is ever peeping 
out, and then he becomes a philosopher ! 
He must then know every thing, and pre- 
sumptuously pry into the deep and secret 
counsels of God — not considering that man 
is finite, and has no faculties to comprehend 
and judge of the great scheme of things. 
We can form no other idea of the dispensa- 
tions of God, nor can have any knowledge 
of spiritual things, except what God has 
taught us in his Word ; and, where he 
stops, we must stop. He has not told us 
why he permitted the angels to fall — why 
he created Adam — why he suffered sin to 
enter into the world — why Christ came in 
the latter ages — when he will come to judg- 
ment — what will be the doom of the hea- 
then nations — nor why our state through- 
out eternity was made to depend on such a 



112 PASTORAL CONVERSATIONS. 

moment as man's life ; all these are secrets 
of his counsel. Where wast thou, when I 
laid ike foundations of the earth7 God 
urges it on us again and again, that sin has 
entered — and that we must flee from the 
wrath to come, Christ, in the days of his 
flesh, never gratified curiosity; he answered 
every inquiry according to the spirit of the 
inquirer, not according to the letter of the 
inquiry ; if any man came in humility for 
instruction, he always instructed; but when 
any came to gratify a vain curiosity, he 
answered, as when one said, Lord^ are 
there few that he saved 7 — strive to enter 
IN AT THE strait GATE ! — or, as whcu anoth- 
er inquired, Lord^ and what shall this man 
do 7 — What is that to thee 7 follow thou 

ME ! " 

As we cannot enter aright upon religious 
inquiry without a consciousness of our igno- 
rance, so I remark, secondly, we cannot 
advance in the investigation without confi- 
dence in God. If we are to receive his 
teaching, we must confide in his wisdom ; 
we must believe his Word. We must ad- 



DIFFICULTIES IN RELIGION. 113 

vance step by step as he leads us, follow- 
ing, not controlling his guiding hand. 
There is good reason for such confidence in 
God, for his knowledge is perfect, and he 
cannot err; and his truth is unchanging, 
and he will not deceive. Without it we 
cannot profit by his lessons ; and how un- 
reasonable to refuse to God the confidence 
we often give to imperfect erring man. 
^^ A FRIEND," says Cecil, ^'called on me 
when I was ill, to settle some business. 
My head was too much confused by my 
indisposition to understand fully what he 
said; but I had such unlimited confidence 
in him that I did whatever he bid me, in 
the fullest assurance that it was right. 
How simply I can trust in man, and how 
little in God ! How unreasonable is a pure 
act of faith in one like ourselves, if we can- 
not repose the same faith in God." 

With this confidence, and springing from 
it, must be a conviction that God alone 
can teach us the truths of his kingdom. 
'^ But where shall wisdom be found? and 
wherei s the place of understanding ? Man 
10^ 



114 PASTORAL COxNVERSATIONS. 

knoweth not the price thereof; neither is it 
found in the land of the Uving. The depth 
saithj it is not in me : and the sea saith, 
it is not with me. Whence then cometh 
wisdom? and where is the place of under- 
standing? Seeing it is hid from the eyes 
of all the living, and kept close from the 
fowls of the air. Destruction and death 
say, we have heard the fame thereof with 
our ears ; God under stajideth the way 
thereof, and knoweth the place thereof." 
Prom him then, from him alone must we 
learn wisdom. Other teachers can guide 
only as they receive the word from his 
mouth, and speak it from his lips. When 
such a conviction acts on the mind, a thou- 
sand difficulties and cavils, suggested by 
the vain witling or the sneering infidel, 
would be scattered by one breath of the 
Almighty Teacher. ^' Yea, let God be true, 
but every man a liar." 

Under the exercise of this childlike confi- 
dence we shall be prepared to understand, 
so far as God sees fit to explain, the mys- 
teries of his kingdom. There will be a 



DIFFICULTIES IN RELIGION. 115 

searching for light, for clearer views, for 
higher knowledge — but let this spirit of 
diligent inquiry be united with a faith in 
God, that will lead us to feel that he may 
wisely withhold many things from us in 
our present stage of education. Instead of 
hastily concluding that truths, which ap- 
pear contradictory or absurd to us, can- 
not be reconciled or explained, we shall 
rather judge that our eye is too feeble to 
discern them so clearly as to be able to 
penetrate into all their depths. Our confi- 
dence in the teacher leads us to receive 
them, and we feel that they are true and 
can be reconciled; but God has not seen fit 
to give us the key to unlock the mystery, 
or to develope any link in the chain, by 
which they are bound together. Hence we 
wait for a higher stage of knowledge, when 
we may not see, as now, through a glass 
darkly, but face to face — nor know only in 
part, but know even as we are known. I 
again recur to Cecil for an illustration, — 
*' Revelation never staggers me. There 
may be a tertiiim quid, though we are not 



116 PASTORAL CONVERSATIONS. 

yet in possession of it, which would put an 
end to all our present doubts and questions. 
I was one day riding with a friend ; we 
were discussing a subject, and I expressed 
myself surprised that such a measure was 
not adopted. ' If I were to tell you one 
thing,' said he, ' it would make all clear.' 
I gave him credit that there did exist some- 
thing, which would entirely dispel my ob- 
jections. Now if this be the case, in many 
instances, between man and man, is it an 
unreasonable conclusion, that all the unac- 
countable points, which we may observe in 
the providence and government of God, 
should be all perfection in the Divine mind? 
Take the growth of a seed — I cannot pos- 
sibly say what first produces the progress 
of growth in the grain. Take voluntary 
motion — I cannot possibly say where action 
begins, and thought ends. The proportion 
between a fly's mind, and a man's, is no 
adequate illustration of the state of man 
with respect to God ; because there is some 
proportion between the minds or faculties 
of two finite greatures, but there can be 



DIFFICULTIES IN RELIGION. 117 

23one between finite man and the Infinite 
God." 

With such a confidence in God his teach- 
ings are readily received. What he sees 
best to impart is gladly heard — what he 
sees fit to withhold or leave unexplained is 
not made the occasion of cavil or doubt 5 
but relying on the wisdom of the teacher, 
we are satisfied with his kind admonition. 
^^I have yet many things to say unto you, 
but ye cannot bear them now. What I 
do thou knowest not now, but thou shalt 
know hereafter." Thus we take our true 
position as disciples, and give to God the 
teacher's seat ; then the hands that made 
us and fashioned us give us understanding, 
that we may learn his commandments. 
Thus his Word is a lamp to our feet, and a 
light to our path ; the utterance of his 
words giveth light ; it giveth imderstand- 
ing unto the simple. 

One thing more remains to be noticed ; 
the desire of profitable knowledge. This is 
essential — for the Bible was not given to 
gratify an idle curiosity, but to impart that 



118 PASTORAL CONVERSATIONS. 

knowledge which is able to make wise unto 
salvation. If therefore men seek only the 
answer to the questions or difficulties spec- 
ulation may urge, they will be disappointed 
— no answer will be given. But if they 
come in the spirit of sober inquiry to find 
the knowledge of God and of Jesus Christ, 
every page will teach them an important 
lesson. This difference, in the object for 
which they read is one great reason why 
men view the Bible so differently. The 
philosopher reads, to find perchance some 
secret of science — some new view of knot- 
ted questions, as moral agency, the origin 
of sin, or the nature of evil ; and he finds 
nothing there, or becomes so confused as to 
be unintelligible alike to himself and others. 
The humble disciple, on the other hand, 
reads to find the word of pardon and the 
rule of duty, and the page is clear and 
bright to his eye; ^'though a fool he does 
not err therein." He clasps the precious 
book with stronger affection, and searches 
it with more unshaken faith ; but the phi- 
losopher, not finding the worldly wisdom 



DIFFICULTIES IN RELIGION. 119 

he sought, casts the volume from him as 
unintelligible. 

But, ^-what," asks Payson, ^^ would you 
say of a man who should throw away 
his compass, because he could not tell 
why it points to the north? or reject an 
accurate chart, because it did not include 
a delineation of coasts which he never 
expected to visit, and with which he had 
no concern? What would you say of a 
man who should reject all the best astro- 
nomical treatises, because they do not 
describe the inhabitants of the moon or 
planets ; or who should treat with contempt 
every book which does not answer all the 
questions that may be asked respecting the 
subject of which it treats ? Or, to come still 
nearer to the point, what would you say of 
a man, who, when sick of a mortal disease, 
should refuse an infallible remedy, unless 
the physician would first tell him how he 
took the disease, how such diseases first 
entered the world, why they were permitted 
to enter it, and by what secret laws or vir- 
tues, the offered remedy would efiect his 



120 PASTORAL CONVERSATIONS. 

cure ? Would you not say, a man so un- 
reasonable deserves to die ? He must be left 
to suffer for his folly. Now this is precisely 
the case of those who neglect the Bible, be- 
caufie it does not reveal those secret things 
which belong to God. Your souls are as- 
sailed by fatal diseases, by diseases which 
have destroyed millions of your fellow crea- 
tures, which already occasion you much 
suffering, and, which, you are assured, 
will terminate in death, unless removed. 
An infallible physician is revealed to yoUj 
in the Bible, who has, at a great expense, 
provided a certain remedy, and this remedy 
he offers you freely, without money, and 
without price. But you refuse to take this 
remedy, because he does not think it neces- 
sary to answer every question which can be 
asked respecting the origin of your disease, 
the introduction of such diseases into the 
world, and the reasons why they were ever 
permitted to enter it. Tell me, you ex- 
claim, how I became sick, or I will not 
consent to be well. If this be not the 
height of folly and madness, what is?" 



DIFFICULTIES IN RELIGION. 121 

This passage is so full and so directly to 
the purpose, that I need offer no further 
remark to illustrate my meaning. God's 
instructions are designed not to make phi- 
losophers, but Christians ; he who seeks in 
them to feed the pride of science, will 
starve his soul — but he who desires to draw 
from them the rule of Christian action, will 
find them as the bread and water of heaven. 
A childlil^e spirit, an undoubting faith, and 
a desire for true knowledge- — must mark 
the man, who would be a learner in the 
school of Christ. If he be proud, caviling, 
doting about questions and strifes of words, 
let him turn to other teachers — the scribes 
and disputers of this world. There he may 
wrangle and debate, in all the pride of self- 
conceit, and, measuring his depth by his 
darkness, become a philosopher deeply 
skilled in every obscure maze, and unmean- 
ing term of metaphysical subtlety. But let 
him not come to the oracles of God. The 
Lord of light meets him not in such a state 
of mind— -his conditions are — ^^ Whosoever 
11 



122 



PASTORAL CONVERSATIONS. 



shall not receive the kingdom of God as a 
little child, shall not enter therein." 

There is another view, which I would 
connect with these remarks. The traits of 
character that have been noticed as neces- 
sary to prepare one to enter aright into the 
investigation of religious truth, are also 
essential to the formation of religious char- 
acter. Humility is the main-spring of the 
Christian graces. Faith is the moving 
power of Christian action. A practical aim 
in all we do is the grand principle of Christ- 
ian stability. We may therefore under- 
stand the application of the Saviour's rule, 
— ''If any man will do his will, he shall 
know of the doctrine, whether it be of God." 
A Christian practice makes truth plain. 
He who walks humbly is ready to be a 
humble learner. He who trusts in God's 
providence, believes his word. He who 
seeks earnestly for light to guide him to 
heaven, will turn to the Bible, not to cavil, 
but to find the way-marks to the celestial 
city. 

''We have not the smallest reason to 



DIFPICULTIES IN RELIOION. 123 

suppose that, if God had revealed all those 
secret things which belong to him, it would 
have made it more easy than it is now, to 
know and perform our duty. Suppose, for 
instance, that God should answer all the 
questions which may be asked respecting 
the origin of moral evil, and its introduction 
into the world; would this knowledge at 
all assist us in banishing evil from the 
world, or from our own bosoms ? As well 
might we pretend that a knowledge of the 
precise manner in which a man was killed, 
would enable us to restore him to life. Or, 
should God inform us of the manner in 
which divinity and humanity are united in 
the person of Jesus Christ, would this 
knowledge assist us in performing any one 
of the duties we owe the Saviour ? As well 
might we pretend that a knowledge of the 
manner in which our souls are united to 
our bodies, would assist us in performing 
any of the common actions of life.''* 

^^ The secret things belong unto the Lord 



* Payson's Thoiighta. 



124 PASTORAL CONVERSATIONS. 

our God; but those things which are re- 
vealed belong unto us. and to our children 
forever, that we may do all the words of 
this law. For the commandment which I 
command thee this day, it is not hidden 
from thee, neither is it far off. It is not in 
heaven, that thou shouldest say, Who shall 
go up for us to heaven, and bring it unto 
us, that we may hear it, and do it ? Neither 
is it beyond the sea, that thou shouldest 
say, Who shall go over the sea for us, and 
bring it unto us, that we may hear it and 
do it? But the word is very nigh unto 
thee, in thy mouth and in thy heart, that 
thou mayest do it.'' *^ See I have set before 
thee this day life and good ; death and 
evil,'' — life and good, if thou art teachable 
and obedient ; death and evil if thou art 
ready to cavil and disobey — 

^* Thus in that saered field, the Word, 

With flowers of God's own planting stored^ 
Like bees his children thrive, 
And bring home honey to the hive. 

But no sweet flowers that grace the field 
Can honey to the spider yield ; 



MFFICULTIES IN RELIOION. 125 

A cobweb all that he can spin, 
And poison all he stores within. 

From the same truths believers prize, 
Fools weave vain refuges of lies ; 
And from the promise license draw, 
To trifle with the holy law. 

Lord, shall thy word of life and love 
The means of death to numbers prove ? 
Unless thy grace our hearts renew. 
We sink to hell with heav'n in view."* 



* Olney's Hymns. 



11* 



126 PASTORAL CONVERSATIONS. 



CHAPTER VII. 

COMPARISON WITH OTHERS. 

Religion demands individual attention and effort. Influence of com- 
parison — leads to censoriousness, and self- righteousness. Influence 
of a perfect standard. Remarks of Cecil. Sinner's excuses and 
objections. Influence of comparison in hour of conversion. Expe- 
rience of Paul and Matthew. Recollection of Pay son. Influence 
of comparison on Christians. Evils thereof exhibited in a passage 
from Fuller. Christ our only example. Explanatory remarks. 
Extracts from Cecil. 

Man is unwilling to enter into a close in- 
vestigation of his own character and condi- 
tion. He is ready enough to compare 
himself with others ; especially when such 
comparison flatters his vanity and self- 
esteem. But he shrinks from a faithful 
application of the standard of truth to his 
own heart and life, irrespective of the con- 
(iuct or example of those about him. But 
to this point religion urges him in every 
command. My son give me thy heart — ^ 



COMPARISON WITH OTHERS. 127 

Follow thou me. It makes no allowance, 
admits of no compromise. Let others do as 
they may, as for you, do your duty, and 
serve your God — is its language to every 
sinner. ''I thought on my ways — I turn- 
ed my feet to thy testimonies," — is the 
record of the Psalmist — '^ I made haste and 
delayed not to keep thy commandments." 
To this position — to think of himself and 
to act for himself — God calls every man. 
With his eye on his own heart, and his 
mind roused to his own duty, the sinner 
must pray. Lord, what wilt thou have me 
to do ? If he turns to others, and curiously 
inquires. Lord, and what shall this man 
do? The only answer Avill be, '^ What is 
that to thee 1 Follow thou me." 

Reasonable and proper as this course 
must appear to every reflecting mind, man 
shrinks from it. He looks at others, but 
neglects to commune with his own heart ; 
he sees other's faults, but is blind to his 
own. Thus he becomes censorious, and 
falls under the Saviour's rebuke. ^^And 
why beholdest thou the mote that is in thy 



128 PASTORAL CONVERSATIONS. 

brother's eye, and considerest not the beam 
that is in thine own eye. Or how wilt thou 
say to thy brother. Let me pull out the 
mote out of thine eye, and behold a beam is 
in thine own eye. Thou hypocrite, first 
cast out the beam out of thine own eye ; 
and then shalt thou see clearly to cast out 
the mote out of thy brother's eye." 

Not only does this comparing himself 
with others make a man censorious, but it 
also makes him self-righteous. This is 
seen in the Pharisee. He could proudly 
boast that he was not '^as other men," 
adulterous, extortionate and unjust. Com- 
paring himself with the profligate and 
abandoned, he was proud and self-suffi- 
cient. Had he read his own heart, he 
would have learned a different lesson^ — a 
lesson that would have sent him to the 
mercy-seat, to plead for pardon. In like 
manner honest John Bunyan tells us, when 
he became very exact in his religious du- 
ties, and his acquaintance reckoned him 
very godly and pious, he himself thought 
"he served God as well as any man in 



COMPARISON WITH OTHERS. 129 

England.'' But when he was taught his 
own heart, he was stripped of his confi- 
dence, and made to feel that he needed a 
better righteousness than his own. Thus 
self-scrutiny is necessary to conviction of 
sin. By it alone can a man be made to 
understand his true character, and condi- 
tion. Nothing operates so directly to de- 
stroy the sense of sin, that self-examination 
will awaken, as the habit of comparing 
himself with others. A sinner is brought 
within the sound of the Word ; the truth 
faithfully applied, flashes light upon his 
understanding ; it reveals his sin ; for a 
moment he yields to its power; he starts; 
he trembles; he may even begin to look 
around him for a refuge. But, like the 
natural man beholding his face in a glass, 
he goeth away, and straightway forgetteth 
what manner of person he is." Why this 
forgetfulness ? Does it come, because fur- 
ther examination into his own heart teaches 
him that his first impressions of sin and 
danger were unfounded ? By no means ; 
but he goes out into the world. There he 



130 PASTORAL CONVERSATIONS. 

compares himself with others. He looks at 
the proud and haughty sons of earth, riot- 
ing in siUj and fearless of danger. Surely, 
he says to himself, '' I am as good as they; 
if they are so secure, why need I yield to 
these fears." Or he turns his eye to the 
class of professors of religion, alas ! too 
easily found, who are ^^at ease in Zion," 
and measures himself by them. Am I more 
worldly, more uncharitable, or more proud 
than they. If they boast a title to heaven, 
why should I fear 7 Thus every compari- 
son weakens the conviction of sin, and 
leads him farther from that true standard 
by which alone he ought to determine his 
state before God. 

Cecil, speaking on a kindred subject, has 
well said, that '^the man who ^ sets himself 
seriously to the work' of discovering and 
correcting the faults in his own character, 
must retire from the crowd. He must not 
live in a bustle. If he is always driving 
through the business of the day, he will be 
so in harness as not to observe the road he 
is going. 



COMPARISON WITH OTHERS. 131 

^- He must place a perfect standard before 
his eyes. Every man has his favorite no- 
tions; and therefore, no man is a proper 
standard. The perfect standard is only to 
be found in Scripture. Elijah meets Ahab, 
and holds up the perfect standard before 
his eyes, till he shrinks into himself I 
have found great benefit in being sickened 
and disgusted with the false standard of 
men. I turn with stronger convictions, to 
^ the perfect standard of God's word." 

Were the sinner thus to keep himself to 
the test of the Bible, it would dissipate the 
darkness into which he wanders, by merely 
comparing himself with others. He would 
see that the world is just what the Bible 
declares it to be — full of sin, and laying up 
treasures of wrath ; he would feel that 
man is imperfect as an example, unsafe as 
a guide, and turn from all contemplation of 
human excellence to the perfect standard of 
Christ. Then conviction of sin would 
deepen within him. He might look at 
others, and wonder at their indifference, 
but he could not justify himself by their 



132 PASTORAL CONVERSATIONS. 

example. For, with his eye turned upon 
God, and his conscience brought under his 
law, it is not enough that he may be as good 
as other men; but how does God regard 
me? How speaks his law towards me? 
These are the questions that press upon the 
mind. Like the prophet he cries out — 
" Woe is me, for I am undone ; because I am 
a man of unclean lips, and I dwell in the 
midst of a people of unclean lips ; for mine 
eyes have seen the King, the Lord of 
Hosts." Strange indeed had it been if 
Isaiah, when the glory of God flashed upon 
him, had said — '^ My lips are as clean as the 
hps of the people with whom I dwell."— 
But thus the sinner stifles the conviction of 
sin, and escapes its self-condemnation, till 
his transgressions are set before him in the 
light of God's countenance. 

The comparison of himself with others is 
a fruitful source of the excuses and objec- 
tions by which the sinner justifies or exten- 
uates his neglect of the commands of God. 
Look at man's first transgression. Adam 
summoned from his hiding-place, makes no 



COMPARISON WITH OTHERS. 133 

penitent acknowledgment of his own sin, 
but screens himself by the example of the 
woman. Eve in her turn pleads the beguil- 
ing art of the serpent. This spirit has 
haunted man in every generation. It an- 
swers the charge of sin. Am I worse than 
others? It meets the warning of danger* 
Am I more exposed to wrath than the rest 
of the world? It turns from the invitation 
of life. My neighbors are gone, one to his 
farm, another to his merchandize — I have 
also my business that demands my atten- 
tion, and I cannot come. It heeds not the 
flight of time. I see many older than I yet 
impenitent; if they may wait, there is lime 
enough for me. 

In a like spirit he exercises a high degree 
of neighborly charity, and hears for his 
neighbor rather than himself: '^What an 
excellent sermon? How admirably suited 
to the case of my friend — I am really glad 
he was there to hear it. I am sure I hope 
it will do him good." How common such 
thoughts — and in how many such cases,-— 
would the man but look at himself — might 
12 



134 PASTORAL CONVERSATIONS. 

God ring on his conscience. ^ ^ Thou art the 
man." Thus in the sanctuary, as in the 
closetj the man who looks at others for 
his standard, and neglects to bring his own 
heart to the light, is ignorant of his wants, 
and through a foohsh, mistaken charity, 
gives to his neighbors the very bread and 
water, for the want of which his own soul 
is starving. 

But the habit of comparison with others 
to the exclusion of self-acquaintance and 
self-culture is not confined to impenitent 
men. It follows man into the hour of con- 
version, and multiplies the obstacles that 
impede his approach to the Saviour. He 
is eagerly inquiring of one and another. 
How did you feel ? How were you affected ? 
instead of laying his own heart open to the 
influences of truth. Thus he is distressed 
and disturbed because God leads him by a 
diflerent way from that in which some 
other has been brought out of darkness into 
light. Instead of casting himself upon the 
promise of mercy, he seeks to feel as others 
feel; where they wept he would weep; 



COMPARISON WITH OTHERS. 135 



where they prayed he would pray ; and 
would even follow them through all their 
stumblings and strayings, rather than turn 
to the beckoning hand of God, and follow 
that to the ark of refuge, to which it in- 
vites. But we find no such lessons in the 
Bible. Had Paul told the story of his con- 
version to Matthew, how strange it might 
have appeared. The light burst from 
heaven — so bright the noon-tide was eclip- 
sed — the voice rung from the cloud — and 
he fell to the earth — his eye was darkened 
— for three days he sat in blindness, and 
prayed in anguish of spirit. Then the 
scales fell from his eyes, at the touch of 
Ananias's finger, and the heavenly vision 
burst upon him. What could Matthew 
have said in return. How simple his story. 
I was sitting in my ordinary place of busi- 
ness. A crowd was passing by, and in 
their midst came the prophet of Galilee. 
He turned his mild eye upon me. I heard 
his winning voice — '^Follow me." It spoke 
to my heart. I arose immediately and fol- 
lowed him. And yet both drank of one 



136 PASTORAL CONVERSATIONS. 

Spirit, and loved one Lord; nor would 
either have dreamed of charging the other 
with insincerity, because the truth wrought 
in such '' diversity of operations," upon 
their different minds. 

But no small portion of the difficulties 
expressed by those who are seeking the 
knowledge of God arises from this fact; 
they are so fond of comparing themselves 
with others, of learning how others feel, 
and are led — that they fail to notice the 
leadings of the Spirit in their own case. If 
you ask them whether they see themselves 
to be sinners, they will answer, yes, but we 
do not feel our sin, as others do. And this 
they make the excuse for delay, and linger 
under the burden of sin, waiting for deliv- 
erance in their own way. I well remember 
when in such a state of mind, I told my 
difficulties to my pastor, and mourned that 
I did not feel as others felt, the guilt of sin, 
expressing at the same time, the earnest 
desire to feel more as they felt. '^ Ah,'' 
said Payson, ^^with his expressive eye 
turned upon me, I see how it is, you wish 



COMPARISON WITH OTHERS. 137 

to be saved in your own way; but God 
will carry out his plan, and you must fol- 
low in the way he leads, or not come at 
all." The remark carried conviction to the 
mind. It has never been forgotten, but has 
always been a monitor to me to walk by 
the light imparted to me, rather than com- 
plain that clearer light was shed upon 
others. 

The habit of looking at others often in- 
fluences the whole Christian life unfavor- 
ably. It makes Christians dwarfish, instead 
of possessing the stature of a perfect man 
in Christ; it makes them contented with 
attaining the ordinary standard of piety 
seen around them, instead of forgetting the 
things behind, and reaching forth to those 
before, that they may press toward the 
mark of their high calling in God ; it makes 
them satisfied with doing as others do, and 
living as others live, instead of laying aside 
every weight and besetting sin, and running 
the race set before them, looking unto 
Jesus, the Author and Finisher of their 
faith. Their progress is checked, their ad- 
12=^ 



138 PASTORAL CONVERSATIONS. 

vance is stayed, they make no effort to rise 
beyond the level of piety in the church ; 
and thus all sleep together, each excusing 
himself by the example of the rest, and all 
contented to resemble each other, instead of 
seeking conformity to Christ. No position 
can be more dangerous to the Christian. 
The apostle shrunk from it with holy fear 
— -'For we dare not make ourselves of the 
number, or compare ourselves wiih some 
that commend themselves; but they meas- 
uring themselves by themselves, and com- 
paring themselves among themselves are 
not wise." They are not wise indeed, for 
who would take his standard of imitation 
from a man like himself, when one is his 
Master, even Christ, who did no sin, neither 
was guile found in his lips, who left us an 
example that we should walk in his steps. 

The evil effects of making the religion of 
others, our standard, instead of the word of 
God, are well presented by the judicious 
Fuller, in one of his circular letters to the 
churches. '^ The word of God," says he, 
^'is the only safe rule we have to go by^ 



COMPATIISON WITH OTHERS. 139 

either in judging what is real religion, or 
what exertions and services for God are 
incumbent upon us. As it is unsafe to con- 
clude ourselves real Christians, because we 
may have such feelings as we have heard 
spoken of by some whom we account good 
men, so it is unjust to conclude that we 
have religion enough^ because we may sup- 
pose ourselves to be equal to the generality 
of those, that now bear that character. 
What if they be good men'? They are not 
our standard — and what if their conversa- 
tion in general be such as gives them a 
reputation in the religious world? Christ 
did not say learn of them>^ but learn of me. 
Or, if in a measure we are allowed to fol- 
low them, who through faith and patience 
inherit the promises, still it is with this re- 
striction, as far as they are folloivers of 
Christ. 

^^ Alas, how much is the professing part of 
mankind governed by ill example. If the 
question turns upon religious diHgence, as 
how often shall I attend at the house of 
God — once or twice on the Lord's day 7 Or 



140 PASTORAL CONVERSATIONS. 

how frequently shall I give my company at 
church meetings, opportunities for prayer, 
and such like? Is not the answer com- 
monly governed by what others do in these 
cases, rather than what is right in itself? 
So, if it turns on liberality^ the question 
is not what am I able to spare in this case, 
consistent with all other obligations? But 
what does Mr. such an one give? I shall do 
the same he does. So, if the question turns 
on any particular piece of conduct] whether 
it be defensible or not, instead of searching 
the Bible, and praying to be led in the nar- 
row way of truth and righteousness; how 
common it is to hear such language as this, 
— Such and such good men do so; surely, 
therefore, there can be no great harm in it. 
In short, great numbers appear to be quite 
satisfied if they are but about as strict and 
holy as other people with \Y\iora they are 
connected. 

^•ManyiS e^ec^5 appear evidently to arise 
from this quarter. Hence it is that, for the 
want of bringing our religion and religious 
life to the test of God's holy word, we are 



COMPARISON WITH OTHERS. 141 

in general so wretchedly deficient in a sense 
of our vast and constant defects^ haA^e no 
spirit to press forioardj but to go on, without 
repentance for them, or as much as a 
thought of doing otherwise. Hence also, 
there is so much vanity and spirituxil pride 
among us. While we content ourselves 
with barely keeping pace with one another, 
we may all become wretched idlers, and 
loose walkers; and yet, as one is about as 
good as another, each may think highly of 
himself; whereas, bring him and his com- 
panions with him to the glory of God's holy 
Word, and, if they have any sensibility left, 
they must see their odious picture, abhor 
themselves, and feel their former conduct 
as but too much resembling that of a com- 
pany of evil conspirators, who kept each 
other in countenance. Finally, to this it 
may be ascribed, in part, that so many are 
constantly waxing worse and worse, more 
and more loose and careless in their spirit 
and conduct. For those who are contented 
not to do better than other people, generally 
allow themselves to do a httle worse. An 



142 PASTORAL CONVERSATIONS. 

imitator is scal:cely ever known to equal 
an original in the good ; but generally ex- 
ceeds him in the bad ; not only in imitating 
his failings, but in adding to their number. 
If we would resemble any great and good 
man, we must do as he does, and that is, 
keep our eye upon the mark, and follow 
Christ as the model. It is by this means 
that he has attained to be what he is. 
Here we shall be in no danger of learning 
anything amiss: and truly we have fail- 
ings enough of our own, in not conforming 
to the model, without deriving any more 
from the imperfections of the model itself 
The view here presented is undoubtedly 
correct. It is one worthy the examination 
of all serious Christians. For religion is 
shorn of much of her influence, and is greatly 
marred in the beauty of her form and pro- 
portions, when any human standards are 
taken instead of the Word of God, and the 
example of any man is followed rather than 
that of Christ. Christ alone is the root and 
the vine : no branch can bear fruit, except 
it abide in him. Hence every branch is to 



COMPARISON WITH OTHERS. 143 

be united to the one vine, and draw from it 
life and nourishment. If any branch lean 
upon another, it may perish and become 
unfruitful. This fact is always to be re- 
membered; for on it the constancy, the 
fervor, and the growth of piety in no small 
degree must always depend. 

And yet, to guard against extremes. I 
would add an explanatory remark. It may 
be necessary to prevent misapprehension or 
mistake. We are all influenced in no small 
degree by the example of others, especially 
those we are taught to love and reverence. 
It is impossible to escape this influence: 
neither is it desirable. A Christian can 
hardly fail to be stimulated to zeal by the 
ardor of Paul — to humility by the lowliness 
of Brainerd — or to charity by the benevo- 
lence of Howard. He may look at these 
witnesses of the power of God's grace, and 
feel himself reproved for his slothfulness, 
and quickened to new fervor and devotion. 
But these too often are not the examples 
that are chosen : the imitator of other men, 
or he who seeks to excuse himself by a 



144 PASTORAL CONVEKSATTONS. 

comparison with others, generally inclines 
to make the examination, not by those who 
are better than himself, but by tliose who 
are about his own level, if not a little below 
it. Thus the moral man compares not 
himself with Jesus Christ, ''who did no 
sin," but Avith the thief, ^' the extortioner, 
the unjust:" the formalist measures not 
himself by the life and labors of Paul, but 
by the open ungodliness of the profane and 
scornful: the sluggard in Zion weighs not his 
efforts with the toils of apostles, but with 
the general tenor and temper of those who 
have a name to live. Thus every man 
flatters himself, that he is as good at least 
as his neighbors, and certainly is much bet- 
ter than many he sees around him. Mean- 
while he keeps out of view, that even by 
his own rule of comparison, there are many 
who would rise up to utter his condemna- 
tion and put him to shame. This is a fact 
worthy of the most serious attention. If 
you make a comparison of yourself with 
others, look at those who are before you, 
and not at those behind. Thus you may 



COMPARISON WITH OTHERS. 145 

be stimulated, and urged forward. You 
may also be encouraged and enabled to go 
onward through discouragement. For 
these were men of ^^like passions with 
you," and the victory they won, you may 
win by the same weapons — ''the blood of 
the Lamb and the word of his testimony." 
But even in taking such for an example, 
we are to follow them only as they follow 
Christ, and imitate them first of all in mak- 
ing him our leader and pattern. This is 
the secret of their attainments. In no other 
way could they have triumphed. Had 
they measured themselves by themselves, 
they must have come short of the stature to 
which they reached by striving for the 
mark in Christ Jesus. The disciples, when 
they fled from their master in the hour of 
his suffering, might have plead that they 
only followed the example of the ardent 
Peter, and the sons of Zebedee, who were 
^'pillars'' among them. Had one made 
Paul the measure, he might have excused 
an angry spirit, by pleading that even that 
great apostle strove in unholy contention 
13 



146 PASTORAL CONVERSATIONS. 

with Barnabas. And thus, on every side, 
human models are imperfect. We cannot 
safely follow them, though we may learn 
from their weaknesses and imperfections 
the need of watchfulness and prayer, and 
may be encouraged by their final victory to 
continue the conflict, and hope unto the 
end. It is happily remarked by Cecil — 
^'Some considerable defect is always visi- 
ble, in the greatest men, to a discerning eye. 
We idolize the best characters, because we 
see them partially. Let us acknowledge 
excellence, and ascribe the glory where it 
is due, while we honor the possessor : but 
let us remember that God has, by leaving 
his greatest servants to the natural opera- 
tion of human frailty in some point or other 
of their character, written on the face of the 
Christian church, Cease ye from man ! 
He does, by perfection in character, as he 
did by the body of Moses— he hides it that 
it may not be idolized. Our affections, our 
prejudices, or our ignorance cover the crea- 
ture with a dazzling vail ; but he lifts it up : 
and seems to say, ' See the creature you 



COMPARISON WITH OTHERS. 147 

admire.' " Connect with this, by way of 
contrast, a remark of the same writer. 
^' We cannot build too confidently on the 
merits of Christ, as our only hope : nor can 
we think too much of the mind thai was in 
Christy as our great example.'' And thus 
the picture becomes complete. The eye is 
drawn from every follower to the great 
leader : and the same faith, that leads to the 
renunciation of every hope save that which 
rests on a Saviour's blood, turns with high 
aspiring from every human path to follow 
a Saviour's step. 

So much time has been occupied in de- 
scribing the evils resulting from substituting 
comparison with others for self-examination 
by the true standard, that I must postpone, 
to another chapter, some important practical 
suggestions I wish to connect with this 
subject. I therefore leave it here, commend- 
ing what has been said to your considera- 
tion, that you may be prepared to profit by 
that which is yet to come. 



148 PASTORAL CONVERSATIONS. 



CHAPTER VIII. 

COMPARISON WITH OTHERS, 

Need of impartial Comparison, yiew of the world. Extract from 
Saurin. View of the church. Extract from Cecil. Religion a 
personal concern. History of a man's own life. Necessity of 
thought and prayer. Others cannot decide the question of a sin- 
ner's acceptance with God. Men of Sychar. Decision demanded. 
Remark of Cecil. Subject applied to the sinner, and the Christian, 
Beautiful passage from Cecil. 

In pursuing the subject, presented in the 
last chapter, I shall offer some general re- 
marks suggested by the discussion. It is 
my aim to remove some of the more com- 
mon difficulties from the path of serious 
inquirers, and thus place them upon ground, 
where they may stand secure, and steadily 
advance. 

I remark then, first of all, that in looking 
around us to judge of the character and 
termination of the several paths, that invite 



COMPARISON WITH OTHERS. 149 

our entrance, we must be impartial. We 
must look at the world as well as the 
church. We must examine closely the 
pretensions of the former, and weigh them 
in the balance of truth, before we can form 
a correct judgment or attain a proper esti- 
mate of their value. The world makes 
high promises, but are they realized to those 
who trust in them ? Its hopes are bright ; 
but are they ever reached by those who 
follow them ? These are the questions 
to be answered, before a wise man, 
who compares the joys of the world with 
the crosses of religion, can choose the for- 
mer. Moses made such comparison, and 
turned from the riches of Egypt to the bond- 
age of the people of God. And one fact 
meets us at the first glance, which stamps 
vanity on all worldly pursuits. It is the 
fact that we must die, and can carry noth- 
ing of earth into the grave. ^^The best 
course of moral instruction against the 
passions,'' says the eloquent Saurin, '4s 
death. The grave is a discoverer of the 
absurdity of sin of every kind. There the 
13* 



150 PASTORAL CONVERSATIONS. 

ambitious may learn the folly of ambition ; 
there the vain may learn the vanity of all 
human things; there the voluptuous may 
read a mortifying lesson on the absurdity 
of sensual pleasure. Death puts an end to 
the most specious titles, to the most dazzling 
grandeur, and to the most delicious life. 
The thought of this period of human glory 
reminds me of the memorable action of a 
prince, who, although he was a heathen, 
was wiser than many Christians: I mean 
the great Saladin. After he had subdued 
Egypt, passed the Euphrates, and conquered 
cities without number; after he had retaken 
Jerusalem, and performed exploits more 
than human in those wars, which supersti- 
tion had stirred up for the recovery of the 
Holy Land, he finished his life in the per- 
formance of an action, that ought to be 
transmitted to the most distant posterity. 

A moment before he uttered his last sigh, 
he called the herald who had carried his 
banner before him in all his battles; he 
commanded him to fasten to the top of a 
lance the shroud in which the dying prince 
was soon to be buried. ^ Go, said he, 'carry 



COMPARISON WITH OTHERS. 151 

the lance, unfurl this banner : and, while 
you lift up this standard, proclaim — This, 
this is all that remains to Sal adin the Great — 
the Conqueror and the King of the Em- 
pire — of all his glory.' Christians, (says 
Saurin,) I perform to-day the office of this 
herald. I fasten to the staff of a spear, sen- 
sual and intellectual pleasures, worldly 
riches, and human honors. All these I re- 
duce to the piece of crape in which you will 
shortly be buried. This standard of death I 
lift up in your sight, and I cry — This, this 
is all that will remain to you of the posses- 
sions for which you exchanged your souls. " 

How rarely does this solemn reflection 
touch the mind of those who are contented 
with their state, merely because they are as 
good and as safe as the votaries of the 
world. But, unless it be allowed to come 
into the decision, no correct judgment can 
be formed. Let then every sinner, who 
hangs his hope on others, follow them to a 
dying hour, and decide whether he be will- 
ing to share with them, not only in life and 
in time, but also in death and in eternity. 

If the mind be thus turned from the 



152 PASTORAL CONVERSATIONS. 

world, and the sinner is led to look upon the 
Christian and examine his condition, it is 
important that here too he should be im- 
partial. He must not expect perfection ; he 
must not look for impossibilities; he must 
not forget the position of the church in the 
world. Hence if he find even there some 
lines of darkness and sin, he must not turn 
away without further examination. Nor 
must he look at the lower examples of 
Christian profession, but, as we have al- 
ready intimated in the previous chapter, 
take some high standard, where the Christ- 
ian principle is fully developed and clearly 
seen. A striking passage from Cecil may 
illustrate my meaning. '• I have seen such 
sin in the church, that I have been often 
brought by it to a sickly state of mind. 
But, when I have turned to the world, I 
have seen sin working there in such meas- 
ures and forms, that I have turned back 
again to the church, with more wisdom of 
mind, and more affection to it — tainted as it 
is. I see sin, however, nowhere put on such 
an odious appearance as in the church. 



COMPARISON WITH OTHERS. 153 

It mixes itself with the most holy things, 
and debases them, and turns them to its 
own purposes. It builds its nest in the 
very pinnacles of the temple. The history 
of the primitive ages of the Church has also 
checked the disgust which would arise from 
seeing the impure state of things before our 
eyes. Folly and wickedness sported them- 
selves even then, in almost all possible 
forms. I turn, in such states of mind, to 
two portraits in my study — John Bradford 
and Abp. Leighton. These never fail, in 
such cases, to speak forcibly to my heart, 
that, in the midst of all, there is pure re- 
ligion, and to tell me what that religion is." 

If a just discrimination like this be exer- 
cised, many of the difficulties, arising from 
the state both of the world and the church, 
would be removed : and the impartial ob- 
server would learn to distinguish between 
the precious and the vile, and would be able 
to find models of excellence, and examples 
of virtue,'stimulatinghim to unwearied dil- 
igence to reach their attainments. 

One other thought may be suggested in 



154 PASTORAL CONVERSATIONS. 

this connection. To judge correctly of dif- 
ferent characters, we must look at them in 
situations adapted to develope their differing 
principles of action. In some circumstan- 
ces all men resemble each other — they have 
common appetites and senses: to a great 
extent they have common cares and duties, 
and are involved in like avocations of busi- 
ness. In these circumstances there may be 
no apparent difference between the Christ^ 
ian and the man of the world. '^ There are 
seasons," says Cecil, '^ when a Christian's 
distinguishing character is hidden from 
man. A Christian merchant on 'change is 
not called to show any difference in his 
mere exterior carriage from another mer- 
chant. He gives a reasonable answer if he 
is asked a question. He does not fanati- 
cally intrude religion into every sentence he 
utters. He does not suppose his religion to 
be inconsistent w^ith the common inter- 
change of civilities. He is affable and 
courteous. He can ask the news of the 
day, and take up any public topic of con- 
versation. But is he, therefore, not differ- 



COMPARISON WITH OTHERS. 155 

ent from other men? He is like another 
merchant in the mere exterior circumstance, 
which is least in God's regard; but, in his 
taste ! — his views !— his science ! — his 
hopes ! — his happiness ! he is as different 
from those around him as light is from 
darkness. He waits for the coming of our 
Lord Jesus Christy who never passes per- 
haps through the thoughts of those he talks 
with, but to be neglected and despised.'' 

It is unjust therefore to the Christian, as 
well as injurious to those who plead his 
example, to judge him conformed to the 
world, because in these scenes of necessary 
business he acts and talks as any other 
honest man might act and talk. But put 
him in a position where his principles are 
brought to view, and the difference between 
him and the worldling is at once apparent. 
Look at him in adversity — stand by him in 
death — and you see the Christian then. 
Even Balaam, though he loved the wages 
of unrighteousness, could not resist this 
conviction, which extorted the prayer, so 
often repeated by many a careless sinner, 



156 PASTORAL CONVERSATIONS. 

" Let me die the death of the righteouSj and 
let my last end be like his." Let every 
man therefore be [careful, when he looks 
around him, to be impartial, lest he be 
blinded by the illusions of sin, which shows 
ever a present good and hides the bitter end, 
and thus neglect or overlook the sober real- 
ities of religion, which may offer a present 
cross, but holds out a future crown. 

In order to guard against mistakes, I re- 
mark secondly, he must make reUgion a 
personal concern. No subject in the world 
bears more directly on each individual, or 
demands a more intimate acquaintance with 
himself, than religion. Hence, after all that 
he may learn from others, man must come 
back upon himself, and make all that he 
has seen or known of other men, as far as 
may be, a help in discovering his own de- 
fects, and correcting his own faults. In 
this way he may learn the first lesson in 
religion, which is — Know thyself — and, 
Acquaint now thyself with him. This is 
knowledge that cannot be learned second- 
hand. It must be studied by each Individ- 



COMPARISON WITH OTHERS. 157 

ual for himself. For there are pecuharities 
about every man; and in his hfe, which 
distinguish him from others ; and which he 
alone can understand. If he does not learn 
these, he knows his own history very im- 
perfectly, and does not feel that interest, he 
could not help feeling, did he single himself 
from the multitude, and trace the record of 
his own experience. For, to take a beauti- 
ful passage from the author before quoted, 
^'The history of a man's own life is, to 
himself, the most interesting history in the 
world, next to that of the Scriptures. Ev- 
ery man is an original and solitary charac- 
ter. None can either understand or feel the 
book of his own life like himself. The 
lives of other men are to him dry and vapid, 
when set beside his own. He enters very 
little into the spirit of the Old Testament, 
who does not see God calling on him to trace 
over the pages of this history, when he says 
to the Jew, ' Thou shall remember all the way 
which the Lord thy God led thte these forty 
years,^ He sees God teaching the Jew to 
look at the records of his deliverance from 
14 



158 PASTORAL CONVERSATIONS. 

the Red Sea, and of the Amalekites put to 
flight before him. There are such grand 
events in the Hfe and experience of every 
Christian, it may be well for him to review 
them often." The truth of this passage is 
apparent from the fact so generally noticed, 
that, when any man is led to seek God in 
earnest, he feels as if the Bible was address- 
ing itself directly to him; and sometimes in 
the sanctuary, as if the preacher singled 
him out from the congregation, and intended 
every word for him alone. He is thus 
brought to read his own history — to study 
his own heart — to seek his own salvation. 

To this end, I remark thirdly, he must 
cherish thought, meditation, and prayer. 
The minds of inquirers are often perplexed 
because they hear too much and think too 
little ; because they learn too much of oth- 
ers' feelings, and know too little of their 
own : because they converse too much with 
man, and too little with God. In the early 
stages of religious inquiry many err on this 
point. They are never alone, but are run- 
ning from meeting to meeting, from one 



COMPARISON WITH OTHERS. 159 

Christian lo another, always hearing, and 
never sitting down to digest it with medita- 
tion and prayer. Hence they are perplexed 
and wavering. In the religious meeting, or 
the society of Christians they feel, feel 
deeply, but when they are alone it is all 
gone ; and, when they are in the world, its 
temptations easily overpower them ; '^hav- 
ing no root in themselves^ they endure only 
for a time." There are two extremes in 
this matter. Some are too reserved, and do 
not seek the help which God has provided. 
They cannot express themselves easily — 
they have no confidence — so they keep 
back, and seclude themselves. They are 
often long distressed, and might find relief, 
would they seek counsel from some judicious 
Christian. He that would advance steadil y, 
must avoid either extreme. He will hear; 
and ponder in his heart what he hears; he 
will inquire; and meditate on the answer 
to his inquiry ; above all, he will add to 
every thing humble, secret prayer, by which 
he may bring his own soul directly under 
the eye of God, and call down the particu- 



160 PASTORAL CONVERSATIONS. 

lar blessing he himself needs. As he has 
sinned against God, he Avill seek fronni God 
the assurance that he is forgiven ; and this 
he cannot learn from others — the Spirit 
must witness with his own spirit, that he 
is born of God. 

Hence, I remark fourthly, no man should 
allow others to decide the question of his 
acceptance with God. Too many it is 
feared, do allow this. Christians speak to 
them favorably of their state, encourage 
them to hope, and give them the hand of 
fellowship, and with this evidence many 
are satisfied. In these cases it seems to be 
forgotten that the question lies between each 
individual and God — that it is a question 
affecting the heart — and ''manlooketh on 
the outward appearance, but God looketh 
on the heart." Besides, Christians are dis- 
posed to judge charitably, they are not sus- 
picious, but kind and tender ; and are 
disposed to comfort the depressed and 
desponding, by words of sympathy and 
fellowship. But no man can, in this way, 
attain a well-grounded assurance of his 



COMPARISON WITH OTHERS. 161 

own State ; for that is learned only by 
communing with God. The disciples could 
not heal the child, whom the anxious 
father brought, in the Saviour's absence. 
Jesus' voice alone bade the unclean spirit 
depart from him. No human voice can 
give the sinner true peace. Christ must 
speak — Thy sins are forgiven thee, before he 
can depart rejoicing. The men of Samaria 
came out from the city of Sychar, at the 
word of the woman, who met the Saviour at 
Jacob's well. They heard his instructions 
from his own lips; for two days he abode 
with them. Many had been affected by 
*' the saying of the woman which testified, 
He told me all that ever I did ; and 
many more beUeved because of his own 
word, and said unto the woman. Now we 
believe, not because of thy saying; for we 
have heard him ourselves, and know that 
this is indeed the Christ, the Saviour of the 
world." This personal communion may be 
had by prayer. It is essential to a well- 
established faith. Without it a man may 
have the fellowship of Christians, but he 
14=^ 



162 PASTORAL CONVERSATIONS. 



cannot have fellowship with the Father and 
his Son Jesus Christ. Judas seems not to 
have been suspected by his fellow-apostles, 
but Christ knew who it was, that should 
betray him. Let no sinner rest easy, unless 
his pardon be sealed with the king's signet, 
for no other will be acknowledged at the 
bar of judgment. 

The sum of the whole matter is this. Be 
decided and do your own duty. Watch 
your own heart, make God your God, and 
serve him with a manly, independent spirit. 
If others sin, be you holy; if others are 
hypocrites, be you sincere ; if others per- 
ish, be you saved. Make the whole ques- 
tion one between God and your own soul. 
Never be satisfied because you feel and act 
as others do, but rather cultivate right 
feeling and action, and influence others to 
the same. In all things go to the fountain 
head: ^-call no man master" — learn doc- 
trine and duty from the Bible ; and from the 
same inspired Word learn the evidences of 
Christian character, that you may know 
whether ye ^i^ in the faith. Read closely 



COMPARISON WITH OTHERS. 163 

the history of your own experience — and 
let it be truly your own, and not a lesson 
you have learned by rote from others, — that 
you may be able to give a reason of the 
hope that is in you^ to every one that ask- 
eth. Then may you be able to say — 
Whereas I was blind^ now I see, and to af- 
firm soberly that this one thing you do 
know. And unless there be such an un- 
shaken conviction of the truth of your own 
experience, you will be tried and perplexed 
in every quarter when you look around 
you. '' If I were not penetrated with a 
conviction of the truth of the Bible,'' says 
Cecil, ''and the reality of my own experi- 
ence, I should be confounded on all sides — 
from within and from without — in the 
world, and in the church." If you lean 
upon others, they may fall, and leave you 
confounded. But if you lean only on God, 
you can never be put to shame. You will 
have an assurance in your own heart, which 
cannot be gainsayed, and which will be a 
sure support in all the temptations of life, 
and amid the agonies of death. 



104 PASTORAL CONVERSATIONS. 

This subject, it will be seen, applies to 
all classes. It is full of instruction to the 
impenitent sinner. It says to him, Come 
out and stand by thyself. Leave the crowd, 
and come alone with God. What is thy 
character : thy condition ? What hast thou 
done with the imperishable jewel, intrusted 
to thy keeping? Where art thou? Re- 
member that each servant, in the day of 
reckoning, stood alone. They were called 
one by one, and each was required to an- 
swer for his own stewardship. So will it 
be with thee. O ! then act for thyself. If 
thou art wise, thou shalt be wise for thy- 
self; but if thou scornest, thou alone shalt 
bear it. This subject also speaks to Christ- 
ians. Beware of the religion of imitation — 
seek that of experience. The wise and 
foolish virgins slept together, but when the 
summons came, each had to depend on her 
own lamp, and her own provision of oil. 
None could borrow — none could lend. So 
it will be in the hour of trial with Christ- 
ians. They must stand or fall alone. 
They may walk here hand in hand, and 



COMPARISON WITH OTHERS. 165 

support each other — and the hypocrite and 
self-deceived may walk with them unsus- 
pected — but then each man will stand by 
himself. Be prepared then for that sum- 
mons. Have communion with God, and 
know from him that your sin is forgiven. 
In this way you may know the true joy of 
believing, and be prepared for the end. I 
close with a beautiful passage from Cecil, 
which most happily expresses what I would 
say on this subject : and may God impress 
it on every Christian heart. ''The Christ- 
ian will sometimes be brought to walk in a 
solitary path. God seems to cut away his 
props, that he may reduce him to himself. 
His religion is then felt as a personal, par- 
ticular, appropriate possession. He is to 
feel that, as there is but one Jehovah to 
bless, so there seems to him as though there 
were but one penitent in the universe to be 
blessed by Him. Mary Magdalene at the 
sepulchre was brought to this state. She 
might have said, ' 1 know not where Peter 
is; he is gone away: perhaps into the 



166 PASTORAL CONVERSATIONS. 

world — perhaps to weep over his fall. I 
know not where John is. What are the 
feelings and states of rny brethren, I know 
not. I am left here alone. No one accom- 
panies and strengthens me. But if none 
other will seek my Lord, yet will I seek 
Him.' There is a commanding energy in 
religious sympathy. A minister, for exam- 
ple, while his preaching seems effective, and 
life and feeling show themselves around 
him, moves on with ease and pleasure. 
But there is much of the man here. If God 
change the scene — if discouragements meet 
him — if he seem to be laid by, in any meas- 
ure, as an instrument — if the love of his 
hearers to his person and ministry decay — 
this is a severe trial ; yet most of us need 
this trial, that we may be reduced simply 
to God, and may feel that the whole affair 
is between him and ourselves. A dead fish 
wall swim with the stream whatever be its 
direction; but a living one will not only 
resist the stream, but, if it chooses, it can 
swim against it. The soul, that lives from 



COMPARISON WITH OTHERS. 167 

God, will seek God and follow God, — more 
easily and pleasantly, indeed, if the stream 
flow toward the point whither God leads : 
but, still, it will follow God as its sole rest 
and centre, though the stream of men and 
opinions would hurry it away from Him.'' 



168 PASTORAL CONVERSATIONS. 



CHAPTER IX. 



THE DAILY RECORDS OF LIFE. 

Characteristic of writings of John Foster — of the Bible — of Cecil and 
Payson. Paragraphs from Payson. Importance of these views of 
life. Character of Richard Cecil. Day-book and ledger of life. End 
of life. Illustration from Cecil. Insensibility of man to his state 
and capacities. Illustration from Cecil. Vanity of human great- 
ness exhibited in an extract from the same author. Day of reck- 
oning. Payson's address to young men on his death-bed. Circum- 
stances under which records of life are written. Passage from Cecil. 

An able writer has remarked — ^^ One of the 
characteristics of the writings of John Fos- 
ter, is the power which he exhibits of 
solemn and irresistible appeal to the hearts 
and consciences of men. No one has read 
any of his books, without the conviction 
that he has, in an eminent degree, the 
ability to address himself to the soul of 
man in all the diversities of its states, and 
to the very depth of its emotions. This he 



THE DAILY RECORDS OF LIFE. 169 

does not accomplish by a combination of 
feeling and imagination, overwhelming the 
mind upon which it falls, and the truth 
and importance of which vanish on subse- 
quent inspection. It is an appeal which 
divides the soul — placing the reason, the 
conscience, the desire for happiness in one 
scale, and the guilty and condemned and 
rebellious feelings in the other. The sound 
of its admonitory voice rings in the soul 
long after the first impression has died 
away. The mere sight of the book, the 
mere recollection of the name of the author, 
are sufficient to revive the original emo- 
tions in all their terrible distinctness." 

Some books have this characteristic. It 
belongs in an eminent degree to the Bible. 
'^ The word of God is quick, and powerful, 
and sharper than any two-edged sword, 
piercing even to the dividing asunder of soul 
and spirit, and of the johits and marrow, 
and is a discerner of the thoughts and 
intents of the heart." Its plain and simple 
truths carry home conviction to the mind, 
and leave there an impression, that may be 
15 



170 PASTORAL CONVERSATIONS. 

resisted, but cannot be wholly forgotten. 
Again and again that impression is revived 
— it haunts the spirit, it lives in the mem- 
ory, and the passage read or alluded to 
brings it back in all its original power. 
Some writers have a like power of impres- 
sion. By the vividness of their conception, 
the truth of their illustration, or the point 
of their appUcation, they fasten the princi- 
ple in the mind of the reader, and rivet it 
there forever. Among my favorite authors 
of this class are Payson, and Cecil, men 
widely diflfering in their mental constitu- 
tion, but possessing in an eminent degree 
the power of vividly impressing their 
thoughts on other minds. Often, in the 
course of my reading, 1 meet with passages 
which flash so intensely on my mind, and 
fasten themselves so permanently there, 
that I Avish I could convey them to other 
minds, and present them in as clear hght as 
they fall upon my own. I feel that my 
words, my illustrations may be forgotten, 
but these must be remembered. I have 
therefore been accustomed to mark these 



THE DAILY RECORDS OF LIFE. 171 

passages, and have drawn largely from 
them in the course of these chapters. And 
I feel, if the discussions 1 have carried on, 
be productive of any lasting benefit, or pro- 
duce any permanent impression, it will be 
owing to the appositeness and truth of the 
illustrations, borrowed from my favorite 
authors. 

These introductory remarks are sug- 
gested by the plan of the present chapter, 
which will be little more than a presenta- 
tion of illustrations gathered in the course 
of my reading, and grouped together in one 
picture to elucidate my general subject; 
which is, the daily records of our life. It 
was suggested originally by a paragraph 
in Payson : — ^' Suppose there was a book^ 
in which the whole of your life was re- 
cordedj each page of which contained the 
events of a day. At the beginning was 
written, ' This is the life of a rational, im- 
mortal, accountable creature, placed in this 
world to prepare for eternity.' Then com- 
mences a long catalogue of sins; every 
page is successively covered with blots. 



172 PASTORAL CONVERSATIONS. 

Besides all these, there are the sins of omis- 
sion, or duties neglected, which swell to a 
still greater amount. There are more than 
fifty commands binding upon you every 
moment; such as to repent, to believe, to 
love Christ, to watch, pray, &c., none of 
which you perform. Thus you commit, to 
say the least, fifty sins in a moment. Add 
to these the first mentioned class of trans- 
gressions, and, oh, what an amount of 
guilt does the record of each day present! 
At the bottom of every page, it is written, 
Did this person love God to-day? No. Did 
he feel any gratitude for mercies ? No. Did 
he obey any of God's commands? No. 
Did he perform any part of the work for 
which he was created ? No." 

Now simply connect with this illustration 
another of the same writer, on the perma- 
nency of these daily impressions, and who 
can ever forget the vivid picture of life, as 
a day of probation for eternity, thus pre- 
sented to the mind. '' What if God should 
place in your hand a diamond, and tell you 
to inscribe on it a sentence which should be 



THE DAILY BECORDS OF LIFE. 173 

read at the last day, and shown there as an 
index of your own thoughts and feelings ? 
What care, what caution would you exer- 
cise in the selection ! Now this is what God 
has done. He has placed before your im- 
mortal minds, more imperishable than the 
diamond on which you are about to inscribe 
every day, and every hour by your instruc- 
tions, by your spirit, or by your example, 
something which will remain, and be ex- 
hibited for, or against you at the judgment 
day.-' 

And this is life, our daily life ! Its dia- 
mond pages are stamped with the record of 
eac?i passing hour: its leaves never turn 
backward, that we may erase what has 
been written ; nor can they be torn from 
the book, and consigned to oblivion ; but 
they remain folded — every mark, every 
line deeply graven, to be opened at the bar 
of God. What a momentous importance 
does this thought give to life ! And yet 
how carelessly are these leaves written ? 
How little caution do men use in inscribing 
the ^^ diamond," whose inscription will 
15* 



174 PASTORAL CONVERSATIONS. 

meet the burning eye of God? What is the 
record but a long catalogue of folly and 
sin ? Take this view of hfe, and look at 
the man of the world — how vain and frivo- 
lous they appear? Let me draw from Cecil 
some vivid illustrations of the littleness of 
earthly pursuits compared with the great 
end of life. More than any writer with 
whom I am acquainted, he takes high and 
ennobhng views of man's powers and ca- 
pacity, and pours contempt on the trifles 
and honors of earth, as unworthy the affec- 
tion of an immortal mind. These lessons 
he learned in his own experience. The 
child of a praying mother, he, in early life, 
abandoned himself to the pleasures of sin; 
^'but here," says his biographer, '^the 
mercy of God taught him some most im- 
portant lessons, which influenced his views 
and governed his ministry through after 
life : — The penetration and grandeur of his 
mind, with his natural superiority to sen- 
sual pleasures, made him feel the littleness 
of every object which engages the ambition 
and the desires of the carnal man ; inso- 



THE DAILY RECORDS OF LIFE. 175 

much that God had given him, in this 
unusual way of bringing him to himself, a 
thorough disgust of the world, before he 
had gained any hold of higher objects and 
better pleasures." Under the influence of 
this impression, he has given most vivid 
portraitures of ^' the meanness, the uncer- 
tainty, the deceit, the vanity, the vexation, 
the nothingness of all the petty objects of 
this lower world." It is sometimes sup- 
posed that men who speak thus of the 
world, are melancholy and repulsive, but 
such was not the case with Cecil. He was 
remarkably cheerful and social. He says 
of himself, "I have a valiant principle in 
me. My spirits never sink:" and has ex- 
pressed his view of the whole matter, in a 
short, pithy sentence, worthy to be re- 
membered by all — ^'Indulge not a gloomy 
contempt of any thing, which is in itself 
good ; only let it keep its place." I make 
these explanations that you may under- 
stand the character of the man, and not 
ward off the force of his appeals, by regard- 
ing them as the language of one, never 



176 PASTORAL CONVERSATIONS. 

acquainted with the world, or of one en- 
slaved by a morbid melancholy, and dis- 
posed to cast the pall of darkness over the 
bright and beautiful forms of life. 

Turn over therefore the book of thy life, 
and study its record. No book can be half 
so interesting or important to thee; none so 
worthy of attentive study, and daily care ; 
none, ignorance in respect to v/hich, is so 
unwise or so disastrous. It is strange that 
men are so exact in the accounts of their 
worldly business — that they keep their day- 
book and ledgers with so scrupulous care, 
and yet pay no heed to the accounts of 
life ; and feel no anxiety to know how the 
balance stands in the day-book and ledger, 
which are to be examined and settled at the 
judgment bar of God. Every day makes a 
page; every page has its entries, and yet 
how few sit down to ^^post that book," and 
strike its balance, and keep its accounts 
ready for the day of reckoning. The hour 
of summons may come suddenly — and yet 
men make no preparation. But every thing 
is left loose and unsettled, and they are un- 



THE DAILY RECORDS OF LIFE. 177 

prepared to meet the Master, and render 
up their account with joy and not with 
grief. For many, alas ! by this neghgence 
will prove bankrupts, '' owing ten thousand 
talents, and having nothing to pay." Now 
is the time to adjust the account — to seek 
redemption of the debt — to heed the Sav- 
iour's warning — '^ Agree with thine adver- 
sary quickly, while thou art in the way 
with him ; lest at any time the adversary 
deliver thee to the judge, and the judge de- 
liver thee to the officer, and thou be cast 
into prison. Yerily I say unto thee, thou 
shall by no means come out thence, till thou 
hast paid the uttermost farthing." 

With this day of reckoning at hand, who 
can be indifferent to the entries in his day- 
book ? Who can fail to study the page and 
read what is written thereon ? To a re- 
flecting mind, the first object will be to 
make every thing bear on the great end of 
life — to make every day's record show 
something that may advance his true inter- 
est, and add to his real wealth and happi- 
ness. Hence, as Cecil has said, ^' Every 



178 PASTORAL CONVERSATIONS. 

thinking man will look round him, when 
he reflects on his situation in this world; 
and will ask, What will meet my case? 
What is it that I want? What will satisfy 
me ? I look at the rich — and I see Ahab, 
in the midst of all his riches, sick at heart 
for a garden of herbs ! I see Dives, after all 
his wealth, lifting up his eyes in hell, and 
begging for a drop of water to cool the rage 
of his sufferings ! I see the rich fool, sum- 
moned away, in the very moment when he 
was exulting in his hoards ! If I look at the 
WISE — I see Solomon with all his wisdom, 
acting like a fool ; and I know, that, if I 
possessed all his wisdom, were I left to my- 
self, I should act as he did ! I see Ahitho- 
phel, with all his policy, hanging himself 
for vexation ! If I turn to men of pleasure 
— I see that the very sum of all pleasure is, 
that it is Satan's bed into which he casts 
his slaves ! I see Esau selling his birth- 
right for a mess of pottage ! I see Solomon, 
after all his enjoyments, leaving his name 
a scandal to the church to the latest age ! 
If I think of HONOR — take a walk in West- 



THE DAILY RECORDS OF LIFE. 179 

minster Abbey, — there is an end of all 
inquiry. There I walk among the mighty 
dead. There is the winding up of human 
glory, and what remains of the greatest 
man of my country? A boasting epitaph! 
none of these things, then, can satisfy me ! 
I must meet death — I must meet judgment 
— I must meet God — I must meet eter- 
nity." 

This certainly is a true picture, and one 
to be looked at, and remembered, while we 
make up the record of life. ^' Of what ad- 
vantage is it, if a man gain the whole 
world, and lose his own soul," or, '^ what 
shall a man give in exchange for his soul ?" 
And yet, through these baubles of wealth, 
pleasure and honor, men neglect to seek the 
true riches, and are bankrupts in eternity. 
They are painfully insensible to the inter- 
ests at stake, and rush madly into every 
wild dream of speculation, risking their 
immortal all without concern, for the worth- 
less vanities of time. This insensibility 
Cecil has drawn in a vivid portraiture of 
character, as common as it is painful — ^4 



180 PASTORAL CONVERSATIONS. 

SOMETIMES see, as I sit in my pew at St. 
John's during the service, an idle fellow 
saunter into the chapel. He gapes about 
him for a few minutes ; finds nothing to 
interest or arrest him ; seems scarcely to 
imderstand what is going forward ; and 
after a lounge or two, goes out again. I 
look at him, and think, ' Thou art a won- 
derful creature ! A perfect miracle ! What 
a machine is that body ! Curiously — fear- 
fully — wonderfully framed ! An intricate — 
delicate — but harmonious and perfect struc- 
ture ! And, then, to ascend to the soul ! — 
its nature! — ^its capacities! — its actual 
state! — its designation ! — its eternal con- 
dition ! — I am lost in amazement.' While 
he seems to have no more consciousness 
of all this than the brutes which perish." 

Of how many does every page's record 
in the day-book of life tell such insensi- 
bility and disregard of the great business of 
probation ! Page after page may be read, 
without finding any reference to their eter- 
nal concerns. There are records of worldly 
schemes, of farms and merchandize — of 



t 



THE DAILY RECORDS OF LIFE. 181 

worldly pleasures eagerly sought, of worldly- 
honors — the applause of men — and each 
succeeding page is so crowded with these 
details, that no one would dream that the 
title page of that book read — The life of 
a rational, accountable creature, placed on 
earth to prepare for eternity. It would 
rather appear, as if it might read — The 
schemes of a man, who had nothing to do 
but to seek worldly riches — or. The life of 
one, who was born — lived in petty cares 
and vexations — occupied with follies — and 
died as poor as he entered the world : — for 
what more is the record of a worldly life? 
How contemptible it appears ? How mean 
— unworthy of an immortal, intelligent 
being. Truly, says Cecil — " Men of the 
world know nothing of true glory; they 
know nothing of the grandeur of that senti- 
ment — Thou^ O Godj art the thing that I 
long for. Look at the bravery of the 
world ! Go into the Park. Who is the ob- 
ject of admiration there? The captain 
swelling and strutting at the head of his 
corps! And what is there at the court? 
16 



182 PASTORAL CONVERSATIONS. 

'^ Make way! make way!' And who is 
this ? A bit of clay, with a ribbon tied 
round it ! Now it makes nothing against 
the comparative emptiness and littleness of 
these things, that I or any man should be 
ensnared by them, and play the fool with 
the rest of the species. Truth is truth, and 
dignity is dignity in spite of the errors and 
folly of any man living." 

^^ Bishop AVilkins has said admirably, 
that nothing in man is great, but so far as 
it is connected with God." Hence, ^' there 
are no greater objects of pity in the world, 
than men who are admired by all around 
for their nice discernment and fine taste in 
every thing of a worldly nature, but have 
no taste for the riches that endure for ever 
— no love for God or his word — no love for 
Christ or their souls. In such a state, how- 
ever admired or respected, they cannot see 
the kingdom of God." 

To this passage may appropriately be 
added the advice of the same author, which 
may illustrate the spirit of the man, to 
which I have before alluded, while, at the 



THE DAILY RECORDS OF LIFE. 183 

same time, it conveys an important lesson 
in reference to the true aim of life. '' Give 
every kind of knowledge its due attention 
and respect; but what science is to be 
compared to the knowledge of Christ cruci- 
fied ! Had a traveler lost his way in some 
desert, where he had wandered till he was 
fainting with hunger and thirst, for what 
would he first ask ? — for music ? — for paint- 
ings ? — No ! — he would ask for bread — for 
water ! Any thing else offered him would 
be a mocking of his misery.'* 

What I wish to convey by all these pas- 
sages, is a true picture of the worthlessness 
and vanity of all earthly things, compared 
with the great end of life. I would thus 
impress on the mind the lesson taught us 
in the experience of Solomon, that all is 
vanity and vexation of spirit. ''Let us 
hear the conclusion of the whole matter; 
Fear God and keep his commandments; 
for this is the whole duty of man. For 
God shall bring every work into judgment, 
with every secret thing, whether it be good, 
or whether it be evil." This is truth, and 



184 PASTORAL CONVERSATIONS. 

presents the great business of life clearly. 
It is a great business — one worthy of our 
highest powers — one compared with which 
the strife and turmoil of the world is 
vanity. It is directed to a great end — the 
laying up treasure for an immortal soul. 
The records of worldly greatness are noth- 
ing, when compared with the record of such 
a life. They will not be read in eternity, 
but the history of a soul, struggling with 
sin, and following after God, will be read 
in heaven, and afford — 

" Matter, eternity to fill 
With ever growing praise." 

It is indeed a melancholy reflection that 
a book, like human life, is filled with such 
meagre records of vanity and sin ; that 
man should show so much ignorance of real 
good, and grasp the shadow, while he loses 
the substance. On every hand we have 
the testimony of those, whose record is of 
earth, that it all ended in sorrow. Many 
may say — hke a distinguished scholar — ' I 
have laboriously spent life in doing noth- 



THE DAILY RECORDS OF LIFE. 185 

ing.' On the other hand the record of 
those, whose record is on high, tells of tri- 
umph ; that they found what all are seek- 
ing, but what man never finds but in God, 
true happiness. Said Payson to the young 
men, whom he had gathered round his 
dying bed, 

^' My young friends, you will all one day 
be obliged to embark on the same voyage 
on which I am just embarking; and as it 
has been my especial employment, during 
my past life, to recommend to you a Pilot to 
guide you through this voyage, I wished to 
tell you what a precious Pilot he is; that 
you may be induced to chose him for yours. 
I feel desirous that you might see that the 
religion I have preached can support me in 
death. You know that I have many ties 
which bind me to earth ; — a family to whom 
I am strongly attached, and a people whom 
I love almost as well ; — but the other world 
acts like a much stronger magnet, and 
draws my heart away from this. Death 
comes every night, and stands by my bed- 
side in the form of terrible convulsions, 
16^ 



186 PASTORAL CONVERSATIONS. 

every one of which threatens to separate 
the soul from the body. These continue to 
grow worse and worse, until every bone is 
almost dislocated with pain, leaving me 
with the certainty that I shall have it all 
to endure again, the next night. Yet while 
my body is thus tortured, the soul is per- 
fectly, perfectly happy, and peaceful, — 
more happy than I can possibly express to 
you. I lie here, and feel these convulsions 
extending higher and higher, without the 
least uneasiness; but my soul is filled with 
joy unspeakable. I seem to swim in a flood 
of glory, which God pours down upon me. 
And I know, I know that my happiness is 
but begun; I cannot doubt that it will last 
forever. And now is this all a delusion ? 
Is it a delusion which can fill the soul to 
overflowing with joy in such circumstan- 
ces? If so, it is surely a delusion better 
than any reality ; but no, it is not a delu- 
sion ; I feel that it is not. I do not merely 
know that I shall enjoy all this. I enjoy it 
noiD, 
" My young friends, — were 1 master pf the 



THE DAILY RECORDS OF LIFE. 187 

whole world, what could it do for me like 
this 1 Were all its wealth at my feet, and 
all its inhabitants striving to make me 
happy — what could they do for me ? Noth- 
ing! — nothing. Now all this happiness I 
trace back to the reUgion which I have 
preached, and to the time when that great 
change took place in my heart, which I 
have often told you is necessary to salva- 
tion; and I now tell you again, that, with- 
out this change, you cannot, no, you cannot 
see the kingdom of God. 

'^ And now, standing as I do, on the ridge 
which separates the two worlds, feeling 
what intense happiness or misery the soul 
is capable of sustaining; judging of your 
capacities by my own : and believing that 
those capacities will be filled to the very 
brim, with joy or wretchedness forever; 
can it be wondered at, that my heart yearns 
over you, my children, that you may 
choose hfe and not death. Is it to be won- 
dered at, that I long to present every one of 
you with a full cup of happiness, and see 
you drink it ; that I long to have you make 



188 PASTORAL CONVERSATIONS. 

the same choice, which I made, and from 
which springs all my happiness ? 

''A young man, just about to leave this 
world, exclaimed, 'The battle's fought! 
the battle's fought ! the battle's fought ! 
but the victory is lost forever V But I can 
say, The battle's fought, and the victory 
is won ! the victory is won, forever. I am 
going to bathe in an ocean of purity, and 
benevolence, and happiness, to all eternity. 
And now, my children, let me bless you ; 
not with the blessing of a poor, feeble, dy- 
ing man, but with the blessing of the In- 
finite God. The grace of God, and the 
love of Christ, and the communion of the 
Holy Ghost, be with all and each one of 
you, forever and ever. Amen." 

I have given this address at length, be- 
cause it is one of the closing pages of a life, 
whose end was peace. Of a life, in respect 
to which it was beautifully said, in the 
right hand of fellowship given to his suc- 
cessor, by one who has joined him in the 
eternal world-—'' May you die, as Edward 
Payson died, and live, as he lives, in the 



THE DAILY RECORDS OF LIFE. 189 

hearts of his people, and the bosom of his 
God." An impressive prayer — we may 
well repeat, as we remember the glories, 
that gathered round '' the chamber, where 
that good man met his fate." 

Is the daily record of our life preparing 
us for such an end ? Does it tell of prayers 
and labors for God — of a good warfare — a 
^striving for an incorruptible crown ? If not, 
can we be content to fill the ^4mmortal 
page" with vanities? to write, day after 
day, only vain wishes, and vain hopes^ — 
trifles light as air — which will come, in the 
memories of a dying hour, to tell of a life 
wasted, and a soul undone? Oh ! let us 
remember the circumstances under which 
that book is filling up. We are God's crea- 
tures, hastening to his judgment seat. His 
commands bind us — his invitations win us, 
the light of his truth shines on our path. 
We know our duty — we know our destiny, 
we know we must die, and that now is the 
hour of preparation. We know the hollow- 
ness of the world, and the value of religion. 
Every day makes a leaf in the book — and 



190 PASTORAL CONVERSATIONSc 

what do we write? What are we writing 
to-day ? How solemn to write such a book 
under such circumstances ! In the full 
blaze of light that reveals our duty and our 
happiness. How overwhelming the con- 
demnation if the ^'balance" be found 
against us, and from the records, written 
by our own hands, our ruin be sealed. 
I close, with another paragraph from Ce- 
cil — ^' Who is the most miserable man 
on earth? And whither shall we go to 
seek him ? Not to the tavern ! not to 
the theatre ! not even to a brothel ! — ^but 
to the church ! That man who has sat 
Sabbath after Sabbath, under the av\raken- 
ing and affecting calls of the gospel, and 
has hardened his heart against these calls — 
He is the man whose condition is the 
most desperate of all others. Woe unto 
thee, Chorazin ! woe unto thee^ Bethsaida ! 
— and thou Capernaum, which art exalted 
to heaven, shalt be thrust down to hell?'^ 



DESPONDENCY. 191 



CHAPTER X. 

DESPONDENCY. 

Extract from Cecil. Sinner approaches God with trembling. Man- 
ner in which God meets him. Cecil's description of a class of 
hearers. Difficulty of meeting their case. Want of feeling. Di- 
versity of temperament. Only necessary light given. Newton's 
Hymn. Faith mingled with fear. Payson's illustration of young 
convert's faith. How faith is put in exercise. Newton'a hynm. 
Bunyan's portraiture of Fearing and Feeble-Mind. Temptation to 
neglect means of grace. Extract from Pay son's letter to a friend 
under spiritual trial . 

" We should be careful," says Cecil, ^^ never 
to discourage any one who is but searching 
after God. If a man begins in earnest to 
feel after him if haply he may find him^ let 
us beware how we stop him, by rashly 
telling him he is not seeking in the right 
way. This would be like setting fire to the 
first round of the ladder, by which one was 
attempting to escape. We must wait for a 
fit season to communicate light. Had any 



192 PASTORAL CONVERSATIONS. 

one told me, when I first began to think 
religiously, that I was not seeking God in 
the right way, I might have been discour- 
aged from seeking him at all. I was much 
indebted to my mother, for her truly wise 
and judicious conduct toward me, when I 
first turned from my vanity and sin." 

Men oftentimes require to be treated with 
great tenderness, when they are commenc- 
ing a religious life. They need kind and 
affectionate counsel. Harsh or denuncia- 
tory tones would repel their advances, but 
gentle words may cheer them onward. It 
is not strange that it should be so. For 
man, as a sinner, necessarily finds the way 
of reconciliation impeded by doubts and 
fears. The growing sense of un worthiness, 
the clearer perception of guilt, the awaken- 
ing whisper of conscience, incident to the 
hour of conviction, all conspire to make 
him approach God with trembling. He 
cannot come, with a smile of confidence, 
and the outstretched hand of affection to his 
father ; for his transgressions, as mighty 
mountains, raise a vast separating wall be- 



DESPONDENCY. 193 

tween him and an holy God. Like Adam, 
after his disobedience, when he hears ihe 
voice of his Maker calUng him, he would 
fain flee and hide from God's presence. 
Like the prodigal, if his heart yearns for 
the peace and plenty of his father's house, 
and his longing eye turns back to his for- 
saken home, he trembles to retrace his 
steps. His guilt makes him cowardly. He 
comes with a faltering step. He can only 
cast himself to the earth, and, with a pal- 
pitating heart, cry — '^1 have sinned — and 
am no more worthy to be called thy son.-*' 
As the humble, penitent, broken-hearted 
publican, he stands afar off — with down- 
cast eye, and a blush of shame, beating his 
breast — and uttering only the brief prayer 
— '' God, be merciful to me a sinner." He 
needs encouragement. He is a bruised 
reed — a blow would break him ; he must 
be bound up by the hand of mercy. And 
thus God meets him. Should the Lord of 
Hosts look sternly upon him, the pain 
would drive him back from the mercy-seat 
17 



194 PASTORAL CONVERSATIONS. 

forever. Should he come out to meet him, 
clothed in the thunders of Sinai, the af- 
frighted sinner would flee. But God meets 
him in kindness. He comes as a Saviour, 
meek, lowly, and gentle, to seek and save 
the lost. His voice is full of love ; he '^ giv- 
eth liberally, and upbraideth not." The 
sinner is encouraged to draw near, and 
touch the extended sceptre of mercy. For 
to such a God he can come. And, while 
he is yet a great way off*, the Father has- 
tens to meet him. He calms his fears ; he 
soothes his sorrow : his tears he wipes 
away. He draws him tenderly to his arms, 
and heals the wounded spirit with the 
sweet words — ''Son, thy sins be forgiven 
thee." 

'* His hand no thunder bears, 
No terror clothes his brow ; 
No bolts to drive our guilty souls 
To fiercer flames below. 

'Twas mercy filled the throit^, 
And wrath stood silent by, 



DESPONDENCY. 195 

When Christ was sent with pardons down, 
To rebels doom'd to die." 

My object in the present chapter, is to 
illustrate these truths, and show their appli- 
cation, especially to a certain class of diffi- 
dent, trembling persons, who often are un- 
able to lay hold of the consolations of the 
gospel. They are well described in the 
following passage of Cecil. '•! have met 
with one case in my ministry, very fre- 
quent, and very distressing. A man says 
to me — ' I approve all you say. I see 
things to be just as you state them. 1 see 
a necessity, a propriety, a beauty in the 
religion of Christ. I see it to be interesting 
and important. Bat I do not feel it. I 
cannot feel it. I have no spirit of prayer. 
My heart belies my head ; its affections re- 
fuse to follow my convictions.'^ If this 
complaint be ingenuous, it is an evidence of 
grace; and I say — Wait for God, and he 
will appear. But, too often, it is not ingen- 
uous; the heart is actually indisposed; 
some tyrant holds it in bondage. The 



196 PASTORAL CONVERSATIONS. 

complaint is a mockery — because there is 
no sincerity of endeavor to obtain the object 
of which it pretends to lament the want — 
there is no sincere desire and prayer for the 
quickening and breathing of God's Holy 
Spirit on the torpid soul." 

I have given the extract entire, that I 
may say, that, in this chapter, I refer to 
those who make this complaint ingenu- 
ously ; who are sincerely seeking God, but 
find their way hedged up with difiiculties. 
Such are here alluded to. These difficul- 
ties lie in their own feelings, or rather want 
of feeling. They are looking for great 
things, for wonderful changes, and seek the 
evidence of assurance, rather than the con- 
solations of faith. Hence they are dissatis- 
fied and unhappy, and '^ go mourning all 
the day long.'' Every promise they put far 
from them. Every invitation they shrink 
from, and write bitter things against them- 
selves. Some remain so for years, and, if 
they venture to cherish any hope in the 
mercy of God, they hardly dare express it ; 



DESPONDENCY. 197^ 

and, if the acknowledgment be wrung from 
them, they ofttimes feel that they have 
done wrong in making it. No cases are 
more distressing to a faithful minister; none 
more difficult to deal with; for the well- 
meant effort to raise them up, often sinks 
them deeper in the slough. While the 
arrow, aimed at a very different class, the 
bold and presumptuous in sin, often pierces 
them through and through. 

I would therefore approach this subject 
v/ith diffidence ; but if there be one strug- 
gling in these snares, I should have none of 
the spirit of my Master, did I not attempt 
to guide him out. The difficulty in all 
these cases, lies in the feelings ; and is 
usually expressed by the complaint, I do 
not feel enough. This is appUed to con- 
viction of sin, to the joy of pardon, to every 
step indeed along the pathway of Christian 
experience. The individual hears others 
relating the manner of their conversion ; he 
hears them tell of agonies and tears of 
grief, that wrung the soul to the very 
17* 



198 PASTORAL CONVERSATIONS. 

'^ depth of its emotions," of joys and hopes, 
too dazzling almost to be borne, of conflicts 
and triumphs ; so fearful, and so glorious, 
as to well-nigh overpower the spirit — and, 
when he compares his gentler course, it 
appears to him he has never known any 
thing of all this. Hence he is discouraged, 
disheartened, and without hope. Nor can 
he be contented till he shall see a like pro- 
cess going on in his own soul. For this he 
labors, but labors in vain. He is so intent 
on the means, as sometimes to forget the 
end; and instead of seeking God, he is 
seeking to know what others have known, 
and feel what others have felt; and this by 
diverting him from a single regard to the 
great object of pursuit, creates a serious 
hindrance in his wa]^ 

But, it must be remembered, there is a 
great diversity of temperament among men. 
And different men are very differently 
affected under the same motives, and in 
pursuit of the same object. Some are bold 
and confident; others are timid arid retir- 



DESPONDENCY. 199 

ing; some are sanguine and full of hope; 
others are fearful and desponding. God 
has regard to those various temperaments 
in the operations of his Spirit. He will 
humble the proud, but exalt the lowly. 
Saul he smites to the ground ; the heart of 
Lydia he gently opens under the preaching 
of the gospel; to the eye of one he reveals 
himself at a flash ; to the eye of another he 
is disclosed gradually, as the morn breaks 
on the mountains. One he leads by a 
rough, thorny path, that he may break 
down the confidence of his pride — another 
he carries as the eagle her young, on 
his wing, lest he should be crushed 
and broken. How beautifully has the 
prophet described this tenderness of the 
Redeemer, '^ He shall feed his flock like a 
Shepherd; he shall gather the lambs with 
his arm, and carry them in his bosom : and 
shall gently lead those that are with 
young." How strange that the lambs, 
whose weakness is thus cared for, should 
count themselves to be without the flock, 



200 PASTORAL CONVEESATIONS. 

because they have. been spared the rough 
and stony paths, over which the strong 
have traveled ! And yet how many thus 
complain, when they measure the even 
tenor of their Christian life, with the 
stormy conflict of some old, experienced 
disciple ; forgetting that they are the lambs 
of the fold, and are sheltered by the Shep- 
herd's hand, from the storm and cold their 
weakness cannot bear. 

Besides, what is necessary to bring a 
sinner to Christ, so far as his feelings are 
concerned 1 He must see himself a sinner — 
a needy, guilty sinner, whom Christ alone 
can save. He must see that Christ is able 
and willing to save him. This is the light 
that reveals the path to the cross. If this 
be followed, it is sufficient to guide to the 
Redeemer's feet. But many expect more. 
They would have the light burn and blaze, 
as sunbeams, and the eye opened, to see all 
depths, and the heart moved in every cord, 
that thus they might come to Jesus. But 
this is not the ordinary manner of God's 



DESPONDENCY. 201 

gifts. He has given us an eye. It discerns 
our path, and shows us the bright and 
beautiful things around us; but it cannot 
scan all things, it cannot reach the worlds 
above us, to see what their inhabitants are 
doing. It is sufficient for our guidance, but 
it is insufficient for curiosity. And were its 
power increased, it would add to our mis- 
ery instead of our hq^ppiness. We should 
see dangers all around us. We could not 
breathe a breath of air, or quaff a glass of 
water, without seeing that at each breath 
and each draught, we drew in countless 
living creatures. It is thus in spiritual 
things. God gives us discernment of our 
path. We see our danger, our duty, our 
happiness, our need of salvation. What 
more would we have? This is all that is 
necessary, if we yield to these convictions, 
and follow the path thus marked out before 
us. How unreasonable, then, to be so un- 
duly anxious for more light, as to neglect 
that which is given ; to be so disturbed be- 
cause we do not see all things, as to refuse 



202 PASTORAL CONVERSATIONS. 

to enjoy what we do see of God's mercy 
and kindness, displayed towards sinners. 

Nor can there be a greater mistake than 
to suppose that a clearer view of sin, and 
stronger feelings, would necessarily relieve 
the sinner from the difficulties that impede 
his way. The very reverse might be true, 
and, to increase his feeling in the way he 
desires, might only serve to increase his 
despondency. This is beautifully express- 
ed by Newton in the following hymn— 

" Uncertain how the way to find, 
Which to salvation led, 
I listen 'd long with anxious mind, 
To hear what others said. 

When some of joys and comforts told, 

I fear'd that I was wrong ; 
For T was stupid, dead, and cold, 

Had neither joy nor song. 

The Lord ray laboring heart relieved, 
And made my burden hght ; 

Then for a moment I believ'd, 
Supposing all was right. 



DESPONDENCY. 203 

Of fierce temptations others talk'd, 

Of anguish and dismay ; 
Through what distresses they had walk'd, 

Before they found the way. 

Ah ! then I thought my hopes were vain, 

For I had liv'd at ease ; 
I wish'd for all my fears again, 

To make me more like these. 

I had my wish ; the Lord disclos'd 

The evils of my heart, 
And left my naked soul exposed 

To Satan's fiery dart. 

Alas ! ' I now must give it up,' 

I cried in deep despair ; 
How could I dream of drawing hope. 

From what I cannot bear. 

Again my Saviour brought me aid ; 
And when he set me free, 
* Trust simply on my word' — he said, 
* And leave the rest to me,' " 

It often seems to be forgotten that the 
sinner must come to Christ by faith ; and 
that the Chxistian must walk by faith, and 



204 PASTORAL CONVERSATIONS. 

not by sight. But faith is confidence — con- 
fidence in God. It is a simple^ childUke 
trust in his mercy, and his promise. Upon 
his Word the sinner ventures his all ; and 
at his command the Christian goes forward, 
though the way may be so dark, he feels, 
that like Abraham, he knows not whither 
he goes. But such confidence cannot be 
exercised without a willingness to venture 
something. It is not a blind faith, but it 
is faith and not sight; and hence it re- 
quires an efibrt to overcome the doubts and 
fears which unbelief suggests; it demands 
vigorous exertion to subdue the tremblings 
of a timid spirit, and grasp the promise of 
God, as the only hope. It is not strange 
that there should be such fears and trem- 
blings. The prisoner, conscious of his guilt, 
would feel them, if you brought him his 
pardon. He would wish to examine the 
seal, and superscription, to read every line 
and every word, and find his own name 
there, and his own case specially provided 
for, before he could feel that he was really 



DESPONDENCY. 205 

forgiven. In proportion as he felt himself 
guilty, would his fears prevail, and it would 
be difficult to convince him that the govern- 
ment had intentions of mercy towards him. 
And shall such fears be deemed unreason- 
able in a sinner, lying under the condem- 
nation of God's law ? Certainly not. Had 
not God made so wonderful an exhibition 
of love, in the gift of his well-beloved Son, 
it would be hard indeed to overcome these 
fears at all. Nor is it strange that these 
fears should sometimes increase, and harass 
the tempted and struggling Christian, so as 
to shake the foundations of his faith, and 
almost quench the light of hope. For he 
sees daily new evidence of the powers of 
sin, has new discoveries of its guilt, and his 
own unworthiness, — and this is aggravated 
by the remembrance of God's mercy, and 
the obligations thereby imposed on him 
'^ to go and sin no more." 

Payson has well said, in reference to this 
matter, which has occasioned so much per- 
plexity to many a humble, desponding dis- 
IS 



206 PASTORAL CONVERSATIONS. 

ciple — '' Young converts generally suppose 
that it is their strong faith, which enables 
them to go to God, and ask to be forgiven, 
without fear or hesitation; but faith has 
less to do with it, than they imagine. It is 
because they see little of their own sinful- 
ness, and God's hatred of sin. If they had 
clear views of these truths, they would find 
their weak faith very insufficient to induce 
them to go to Christ. Suppose a man Avho 
had never seen fire, and who knew its 
effects only by report, should be told, that, 
at a certain distant period, he would be 
obliged to pass through a fire. He is told, 
also, that there is but one kind of garment 
that can protect him from its influence. A 
person gives him this robe, and although it 
appears to him very thin and flimsy, yet he 
feels very well satisfied with it, till he has 
seen the fire. But when the destined time 
arrives, and he sees the fire blazing out, 
and consuming every thing within its 
reach, his confidence fails. At first, a small 
degree of faith enables the Christian to go 



DESPONDENCY. 207 

to God ; but as he advances in the knowl- 
edge of his own heart, and God's hatred of 
sin, his faith must also be increased to en- 
able him to approach his heavenly Father 
with confidence.'^ 

In many cases it may be that the disci- 
ple, by brooding over himself, and looking 
only at his imperfections and sins, advances 
in the knowledge of his own heart, more 
rapidly than in the knowledge of God's 
abounding mercy. Hence his faith is not 
increased in proportion to his increase in 
self-knowledge, and his fears are augmented 
rather than diminished; and he seems to 
himself to be removing farther from the 
kingdom of God, instead of coming nigh by 
the blood of Christ. In such a case he is 
full of despondency, enveloped in darkness. 
And how shall the case be met ? Simply 
by an exhibition of God's mercy, by lifting 
the eye of faith to the cross. This is diffi- 
cult oftentimes, for the poor, trembling dis- 
ciple hardly dares look up. Newton has 
endeavored to express the struggle in the 
following lines — 



208 PASTORAL CONVERSATIONS. 

'' Thy promise is my only plea, 
With this I venture nigh ; 
Thou callest burden 'd souls to thee, 
And such, Lord, am I. 

Be thou my shield and hiding place ! 

That, shelter'd near thy side, 
I may my fierce accuser face. 

And tell him, ' Thou hast died.' 

* Poor tempest-tossed soul, be still, 
My promis'd grace receive ;' 
^Tis Jesus speaks — I must, I will, 
I can, I do believe." 

Bunyan has given a beautiful description 
of this class of disciples, in his portraitures 
of Fearing and Feeble-mind. I cannot 
give them at full length, though I regard 
them, in some respects, the most admirable 
descriptions of that wonderful book. Of 
Mr. Fearing, he says: "• He stood a good 
while at the gate, before he ventured to 
knock at all. When the gate was opened, 
he would give back, and give place to oth- 
ers, and say that he was not worthy ; for 
all he got before some to the gate, yet many 



DESPONDENCY. 209 

of them went in before him." He manifest- 
ed a similar humiUty and fear, all along the 
way. He lingered round the door of the 
Interpreter's house, and did not dare to 
knock at all — nor would he have entered, 
but for the especial kindness of the master, 
who is ^^ one of very tender heart, especially 
to them that are afraid.'' When he went on 
his journey, '' he was a man of few words, 
only he would sigh aloud." At the Cross 
and the Sepulchre he found comfort, and 
ascended the hill Difficulty without com- 
plaint, lie was got into the house Beauti- 
ful before he was willing ; and he loved to 
be much alone, pondering the good things 
he heard. In the Valley of Humiliation, 
he was happy; ''for he cared not how 
mean he was, so he might be happy at 
last." In the Valley of the Shadow of 
Death he was overwhelmed with fears. 
Yet through all this season of trial, he 
would not go back. The closing scene is 
so fine, I give it entire. ''But, when he 
was come at the river where was no bridge, 
18# 



210 PASTORAL CONVERSATIONS. 

there again he was in a heavy case ; ' Now, 
now,' he said, ^ he should be drowned for- 
. ever, and so never see that face with com- 
fort, that he had come so many miles to 
behold.' And here also I took notice of 
what was very remarkable : the water of 
that river was lower at this time than ever 
I saw it in all my life : so he^ went over at 
last, not much above wet-shod. When he 
was going up to the gate, I began to take 
my leave of him, and to wish him a good 
reception above; so he said, ^I shall, I 
shall : ' then parted we asunder,«Ptnd I saw 
him no more. 

Honesty. Then, it seems, he was well 
at last ? 

Great-Heart. Yes, yes ; I never had any 
doubt about him ; he was a man of a choice 
spirit ; only he was always kept very low, 
and that made his life so burdensome to 
himself, and so very troublesome to oth- 
ers." 

The character of Feeble-mind is similar. 
One thing I would notice. After having 



DESPONDENCY. 211 

described his weakness and trials, he adds : 
'^ But this I have resolved on, to wit, to run 
when I can, to go when I cannot run, and 
to creep when I cannot go. As to the main, 
I thank him that loved me, I am fixed ; my 
way is before me, my mind is beyond the 
river that has no bridge ; though I am, as 
you see, but of a feeble mind." When in- 
vited to join the company of pilgrims, he 
says: ''Alas! I want a suitable compan- 
ion ; you are all lusty and strong ; but I, as 
you see, am weak ; I choose therefore rather 
to come behind, lest by reason of my many 
infirmities, I should be both a burden to 
myself and you. I do not know all the 
truth ; I am a very ignorant Christian man ; 
sometimes, if I hear some rejoice in the 
Lord, it troubles me, because I cannot do so 
too. It is with me, as it is with a weak 
man among the strong, or as a lamp de- 
spised. ' He that is ready to slip with his 
feet, is as a lamp despised in the thought of 
him that is at ease.' So that I know not 
what to do." 



212 PASTORAL CONVERSATIONS. 

Of this poor trembling pilgrim's end, we 
are informed, that '' the day being come, in 
which he was to depart, he entered the 
river* as the rest; his last words were, 
^ Hold out, faith and patience.' " So he 
went over to the other side. 

These last words are worthy to be re- 
membered by every desponding disciple, at 
each stage of his pilgrimage, — '' Hold out, 
faith and patience." Thus may he become 
a follower of them, who, through faith and 
patience, have inherited the promises ; and 
both faith and patience must be called into 
daily exercise, if he would reach his crown. 
^^ Instant in prayer, patient in tribulations," 
he must overcome. 

One great difficulty connected with de- 
spondency in religion, is the temptation to 
neglect the means of grace. With a para- 
graph from one of Payson's letters to a 
friend under spiritual trials, in reference to 
this point, I must close, and shall be happy 
if I have afforded comfort to any weak, 
tried, desponding Christian. ^^ Do not. 



DESPONDENCY. 213 

then, yield to discouragement ; do not neg- 
lect the means of grace, as yon will some- 
times be strongly tempted to do ; do not 
cease struggling, because your struggles 
seem to avail nothing ; but continue, like 
Gideon, ' though faint, yet pursuing.' Could 
I tell you what bitter proofs I have had of 
my desperate, desperate depravity, — how 
often I have been brought to my wit's 
end — how often I should have chosen 
strangling and death rather than life, and 
how I have been carried through all, it 
would, I think, afford you some encourage- 
ment. But perhaps you will say, ' If I 
could feel distressed, if I were not so stupid 
in this situation, it would encourage me.' 
And how, let me ask, are you to learn that 
your heart is like the nether mill-stone, ex- 
cept by being left, for a time, to feel that 
nothing can either melt or move it? I do 
not, of course, mean to justify or excuse 
this hardness of heart. It is a most abom- 
inable and detestable evil, and I should be 
very sorry to say any thing which should 



214 PASTORAL CONVERSATIONS. 

lead you to think lightly of it; still, if our 
hearts are hard and wicked, in a far great- 
er degree than we ever conceived of, it is 
surely best that we should know it ; else, 
how should we ever be duly grateful to our 
Great Physician for heahng us 7 Heal you 
he will, I doubt not ; but he will first make 
you know how sick, how mortally sick you 
are. In consequence, you will think more 
highly than ever of his kindness, faithful- 
ness, and skill; you will love much, because 
much has been forgiven you, and you will 
be better prepared to join in the song of 
' Worthy is the Lamb.' I must again, how- 
ever, beseech you not to let sin turn these 
precious truths to poison, by tempting you 
to think lightly of sin ; and not by any 
means be driven from attempting to read, 
watch, meditate and pray. In your present 
situation this is the great danger. You will 
be strongly tempted to despondency and 
unbelief, and when these evils prevail, you 
will be tempted to neglect the means of 
grace, as useless, or as means which you 



DESPONDENCY. 215 

cannot use aright. Resist this temptation, 
and all will be well." 

Wait on the Lord, and be of good cour- 
age, and he shall strengthen thine heart ; 
wait, I say, on the Lord. 



HYMN. 



Following after God. 

God, thoa art my God alone ; 

Early to thee my soul shall cry, 
A pilgrim in a land unknown, 

A thirsty land, whose springs are dry. 

Yet through this rough and thorny maze, 
I follow hard on thee, my God ; 

Thine hand unseen upholds my ways, 
I lean upon thy staff and rod. 

Thee, in the watches of the night, 
When I remember on my bed, 



216 PASTORAL CONVERSATIONS. 

Thy presence makes the darkness hght, 
Thy guardian wings are round my head. 

Better than life itself thy love, 
Dearer than all beside to me ; 

For whom have I in heaven above, 

Or what on earth, compared with thee? 

Praise with my heart, my mind, my voice, 
For all thy mercy I will give ; 

My soul shall still in God rejoice, 

My tongue shall bless thee while I live. 




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